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Tjj  PRINCETON,  N.  J.  *# 


Presented    by         e_   r\ 


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Division 

Section  


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THEOLOGY  FOR  THE 
PEOPLE. 


v 

Rev.    A.    R.    SHAW, 

Pastor  of  the  First  Presbyterian  Church,  Portsmouth,  Va. 


t£ 


RICHMOND,  VA. : 

Whittet  &  Shepperson,  General  Printers. 

1902. 


Copyright 

by 

Rev.  A.  R.  SHAW, 

1902. 


TO 

/IDs  affectionate  mite, 

WHOSE  GENTLENESS  AND  THOUGHTFULNESS 

AND  SYMPATHY 

HAVE  BEEN  TO  ME  A  SOURCE  OF  CONSTANT  INSPIRATION, 

AND  TO 

flDp  Bear  Cbiloren, 

WHOSE  MERRY  YOUNG  LIVES  HAVE  BROUGHT  SO 
MUCH  SUNSHINE  INTO  MY  HOME, 

THIS  VOLUME 

IS  LOVINGLY  DEDICATED. 


Digitized  by  the  Internet  Archive 

in  2011  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/theologyforpeoplOOshaw 


PREFACE. 


As  indicated  on  the  title  page,  this  volume  is  specially 
•designed  for  the  people,  not  for  seminary  students,  nor 
for  ministers  of  the  gospel.  It  must  be  admitted  that 
the  need  of  such  a  work  is  pressing.  Suppose  any 
minister  of  our  church  were  asked  to  recommend  to  his 
congregation  a  work  on  theology  adapted  to  the  capacity 
•of  the  average  member ;  a  work  neither  too  costly  nor 
voluminous ;  a  work  in  which  is  found  a  concise,  and  yet 
comprehensive,  statement  of  our  system  of  belief,  where, 
in  the  whole  range  of  theological  literature,  could  such  a 
work  be  found  ?  In  addition,  the  Presbyterian  Church 
is  beginning  to  realize  the  necessity  of  more  system  and 
thoroughness  in  the  department  of  Sabbath-school  work. 
In  an  advance  order  for  a  copy  of  Theology  foe  the 
People,  a  consecrated  woman  said,  "I  need  the  book 
to  assist  me  in  my  work  as  Sabbath-school  teacher."  Is 
not  such  a  book  needed  for  advanced  classes  in  Sabbath- 
schools  ?  This  work  is  not  designed  for  primary  classes, 
but  for  people  who  think,  and  for  the  purpose  of  stimu- 
lating thought.  The  writer's  observation  is  to  the  effect 
that  three  subjects  are  frequently  discussed,  especially 
by  people  in  the  country — predestination,  "falling  from 


6  Preface. 

grace,"  and  baptism.  It  has  been  deemed  advisable  to 
give  these  subjects  special  consideration.  Furthermore, 
the  church  has  never  witnessed  the  circulation  of  so 
much  insidious  error  as  at  the  present  moment.  The 
enemy  is  diligently  sowing  tares.  Under  a  strong 
conviction  of  duty,  and  in  humble  dependence  upon  the 
God  of  truth,  the  supplying  of  a  felt  need  has  been 
undertaken. 

In  the  preparation  of  this  work,  indebtedness  to 
Doctors  Dabney,  Peck,  Hodge,  Patton,  Morris,  Thorn- 
well,  and  others,  is  gratefully  acknowledged. 

Author. 


CONTENTS. 


CHAPTER  I. 


Page. 
Definition  and  Sources  of  Theology, 9 

CHAPTER  II. 
Inspiration  of  the  Bible, 17 

CHAPTER  III. 
The  Word  of  God  the  Only  Rule  of  Faith  and  Practice,  .      25 

CHAPTER  IV. 
God  in  his  Being,  Nature,  Attributes,  Trinity,    ....      29 

CHAPTER  V. 
God  in  his  Activities:    Decrees,  Creation,  Providence, 

Redemption, 42 

CHAPTER  VI. 
Man:    Origin  and  Nature,  Free  Will,  Probation,  Cove- 
nant of  Works,  Fall,  Sin,  Imputation,  Original  Sin, 
Inability,  Total  Depravity,    . 85 

CHAPTER  VII. 
Christ   the   Mediator:     Incarnation,    Person,    Mission, 

Offices,  Humiliation,  Exaltation,    ....  .     101 

CHAPTER  VIII. 
Plan  of  Salvation  :   Election,  Covenant  of  Grace,  Atone- 
ment,      Ill 

CHAPTER  IX. 
Process  of  Salvation  :    Holy  Spirit  as  Agent,  Effectual 
Calling,     Regeneration,     Justification,     Adoption, 
Sanctification, 118 


8  Contexts. 

CHAPTER  X.  pAGB 
Christian  Life:    Faith,  Repentance,  Good  Works,  Per- 
severance, Assurance, 153 

CHAPTER  XI. 
The  Law  of  God, 197 

CHAPTER  XII. 
Civil  Relations  and  Duties:    Christian  Liberty  or  Lib- 
erty of  Conscience,  Civil  Magistracy,  Lawful  Oaths 
and  Vows,  Marriage,  Divorce, 212 

CHAPTER  XIII. 
Church  of  God:    Visible  and  Invisible,  Headship,  Mem- 
bership, Officers,  Government,  Worship,  Communion 
of  Saints, 222 

CHAPTER  XIV. 
Sacraments:    Baptism,  Lord's  Supper 229 

CHAPTER  XV. 
The  State  of  Man  After  Death,  .         ........     270 

CHAPTER  XVI. 
The  Second  Coming  of  Christ, 274 

CHAPTER  XVII. 
The  Resurrection  of  the  Dead, 278 

CHAPTER  XVIII. 
The  Last  Judgment, 281 

CHAPTER  XIX. 
The  End  of  the  World, 288 

CHAPTER  XX. 
Consummation  of  Christ's  Kingdom, 292 


Theology  for  the   People. 


CHAPTER    I. 

Theology:    Definition,  Sources. 

IT  has  been  defined :  "The  science  of  religion."    This 
definition,  though  brief,  is  satisfactory  if  the  terms 
Definition  of  employed  be  fully  grasped.      What  is 

Theology.  religion  ?    "It  is  the  bond  which  unites 

dod  and  man.  It  supposes,  therefore,  two  factors :  1. 
Man,  the  subject  of  religious  feelings.  2.  God,  the 
object  of  religious  worship."  In  what  relation  to 
religion  is  theology  a  science?  "The  truth  objectively 
considered  is  theology;  subjectively  received,  under 
divine  illumination,  it  is  religion.  In  relation  to 
religion,  therefore,  theology  is  a  science  only  in  the 
objective  sense ;  it  is  a  system  of  doctrine  in  its  logical 
connection  and  dependence,  which,  when  spiritually 
discerned,  produces  true  piety." 

Theology   is    divided    into    two   great    departments: 

1.  Natural  Theology:  That  "knowledge  of  God  and 

of  human  duty  which  is  acquired  from 

Sources  of  Theology.  "  . 

the  light  of  nature,  or  from  the  prin- 
ciples of  human  reason,  unassisted  by  a  supernatural 
revelation. 

2.  Revealed,  or  Supernatural,  Theology:  That 
^'science  which  comprehends  as  its  province  all  that  has 


10  Theology  foe  the  People. 

been  revealed  to  us  concerning  God  and  his  relation  to 
the  universe,  and  especially  to  mankind,  through  super- 
natural channels." 

These  terms,  natural  and  revealed,  are  employed  to 
indicate  the  sources  from  which  knowledge  of  theology 
is  derived. 

Let  us  now  consider  three  answers  to  the  question, 
What  are  the  sources  of  theology  ? 

"There  are  two  ways  of  investing  reason  with  infalli- 
bility. A  man  may  say  that  he  needs  no  other  revelation 
than  the  light  of  his  own  intellect,  in 

1.  Reason.  t  ° 

which  case  he  makes  reason  the  source 
of  knowledge;  or  he  may  say  that,  conceding  that  the 
Bible  contains  divine  revelations,  he  will  receive  nothing 
which  he  cannot  comprehend,  or  which  conflicts  with  his 
sense  of  right,  in  which  case  he  makes  reason  the  crite- 
rion of  truth."  We  deny  that  reason  is  the  ultimate 
ground  of  religious  truth.  Chapter  I.  of  the  Confession 
of  Faith  says,  "Although  the  light  of  nature,  and  the 
works  of  creation  and  providence,  do  so  far  manifest  the 
goodness,  wisdom  and  power  of  God  as  to  leave  men 
inexcusable ;  yet  are  they  not  sufficient  to  give  that 
knowledge  of  God,  and  of  his  will,  which  is  necessary 
unto  salvation." 

It  must  be  borne  in  mind  that  reason,  the  faculty  of 
perceiving,  comparing,  judging,  and  inferring,  has 
suffered  in  sin's  sad  wreck.  We  must  not  conclude, 
however,  that  in  matters  of  religion  reason  has  no  proper 
office.  "Reason  is  necessary  for  the  reception  of  a  reve- 
lation. Revelation  is  the  communication  of  truth  to 
the  mind;  but  the  communication  of  truth  supposes 
the  capacity  to  receive  it.     A  revelation  cannot  be  made 


Theology  foe  the  People.        11 

to  brutes  or  to  idiots.  In  the  second  place,  reason  must 
judge  of  the  credibility  of  a  revelation.  The  credible  is 
that  "which  can  be  believed.  In  the  third  place,  reason 
must  judge  of  the  evidences  of  a  revelation.  Faith 
without  evidence  is  either  irrational  or  impossible." 
Now,  it  is  obvious  that  in  this  last  sphere  reason  must 
pass  on  two  questions:  1.  Is  the  evidence  "appropriate 
to  the  nature  of  the  truth  believed  ?  Historical  truth 
requires  historical  evidence ;  mathematical  truth,  math- 
ematical evidence ;  moral  truth,  moral  evidence."  2.  Is 
the  evidence  "adequate,  i.  e.,  such  as  to  command  assent 
in  every  well-constituted  mind  to  which  it  is  presented  ?" 
While  we  readily  accord  to  reason  its  proper  office  in 
matters  of  religion,  we  are  not  warranted  in  ascribing 
to  it  prerogatives  which  it  does  not  possess.  "In  recog- 
nizing the  light  of  nature,  both  as  a  light  shining  into 
the  soul  from  an  external  world,  and  as  a  capacity  of 
the  soul  to  perceive  such  light  and  rejoice  in  it,  the 
Westminster  Assembly  did  not  intend  to  exalt  this 
capacity  and  opportunity  as  if  they  could  lift  man  above 
the  need  of  revelation,  or  make  him  the  arbiter  of  the 
whole  question  of  revelation  and  salvation." 

This  is  the  answer  of  Roman  Catholicism  to  the 
question,  "What  are  the  sources  of  theology  ?"    "Roman 

2.  An  infallible  Catholics  regard  the  church  as  infalli- 
onurch.  ble,  and  her  teachings  as  authoritative. 

They  believe  that  the  Scriptures  are  inspired  and 
infallible,  but  deny  that  they  are  sufficient.  They  claim 
that  the  church  is  the  custodian  of  a  body  of  unwritten 
truth  communicated  by  Christ  and  his  apostles,  and 
preserved  in  the  form  of  tradition."  In  her  bald 
usurpations  the  Church  of  Rome  arrogates  to  herself  a 


12         Theology  for  the  People. 

preeminence  to  which  she  is  in  no  measure  entitled. 
"Her  voice  is  heard,  first,  in  the  Scriptures,  which  are 
not  only  received  upon  her  testimony,  but  are  dependent 
upon  her  authority  for  their  right  to  regulate  the  faith 
and  practice  of  mankind.  They  are  absolutely  nothing 
except  as  she  endorses  them  and  interprets  them.  She 
speaks,  in  the  next  place,  through  the  traditions  of  the 
fathers ;  and,  finally,  through  the  writings  of  doctors, 
the  decrees  of  councils,  and  the  bulls  of  popes.  The 
church,  in  this  view,  is  the  supreme  oracle  of  God.  She 
is  the  final  depository  and  infallible  teacher  of  all  the 
truth  that  pertains  to  the  salvation  of  a  sinner.  She 
occupies  precisely  the  place  which  the  apostles  occupied 
in  the  first  age  of  Christianity.  It  is  needless  to  say 
that  her  theology  is  a  digest  of  aphorisms  and  dicta, 
dry  as  a  skeleton  and  cold  as  an  iceberg." 

We  deny  that  the  Word  of  God  ascribes  any  authority 
to  oral  tradition.  In  support  of  her  contention  the 
Church  of  Rome  quotes  2  Thess.  ii.  15,  "Therefore, 
brethren,  stand  fast,  and  hold  the  traditions  which  ye 
have  been  taught,  whether  by  word,  or  our  epistle  •"  also 
iii.  6,  "Now  we  command  you,  brethren,  in  the  name 
of  our  Lord  Jesus  Christ,  that  ye  withdraw  yourselves 
from  every  brother  that  walketh  disorderly,  and  not 
after  the  tradition  which  he  received  of  us."  We  answer, 
"Tradition,  as  intended  by  Paul  in  these  passages, 
signifies  all  his  instructions,  oral  and  written,  commu- 
nicated to  those  very  people  themselves,  not  handed 
down."  In  addition,  "Christ  rebuked  this  doctrine  of 
the  Romanists  in  their  predecessors,  the  Pharisees." 
See  Matt.  xv.  3,  6,  "Why  do  ye  also  transgress  the 
commandment  of  God  by  your  tradition?     Thus  have 


Theology  for  the  People.        13 

ye  made  the  commandment  of  God  of  none  effect  by 
your  tradition."  Also  Mark  vii.  7,  "Howbeit,  in  vain 
do  they  worship  me,  teaching  for  doctrines  the  com- 
mandments of  men."  The  Romish  church  reasons  in  a 
circle.  She  insists  that  the  traditions  are  true  because 
endorsed  by  an  infallible  church.  Here  is  the  circle: 
"An  appeal  to  tradition  to  support  infallibility,  and  to 
infallibility  to  certify  tradition."  Such  reasoning  is 
as  absurd  as  it  is  pathetic. 

Is  the  Church  of  Rome  infallible  ?  ~No  !  She  concedes 
that  the  Scriptures  are  infallible,  and,  in  the  same 
breath,  proclaims  her  own  infallibility.  We  can  easily 
show  that  this  arrogant  church  contradicts  the  Word  of 
God.  The  Scriptures  teach  that  God  alone  can  forgive 
sins ;  Rome  says  the  forgiving  of  sins  is  a  prerogative 
of  the  priest.  The  Scriptures  teach  that  there  is  one 
Mediator  between  God  and  man ;  Rome  says  every 
priest  is  a  mediator.  The  Scriptures  teach  that  Christ 
offered  himself  once  for  all ;  "Rome  pretends  to  repeat 
the  sacrifice  in  celebrating  the  eucharist,"  the  mass. 
The  Scriptures  say  we  are  justified  by  faith;  "Rome 
says  we  are  justified  by  baptism."  The  Scriptures 
command  us  to  worship  God  only ;  Rome  says  we  must 
also  worship  the  Virgin  Mary.  Now  there  is  no  escape 
from  the  following  conclusion :  "If  the  Church  of  Rome 
is  infallible,  and  the  Bible  is  infallible,  we  have  two 
infallibilities  contradicting  each  other."  Is  the  pope 
infallible  ?  Can  he  justify  his  claims  ?  Let  us  take 
this  distinguished  personage  to  the  witness  stand,  and 
propound  to  him  a  feAv  direct  questions  relating  to  im- 
portant facts  of  Scripture  and  gaps  in  history : 

1.  You  claim  that  Peter  was  the  vicar  of  Christ,  and 


14  Theology"  foe  the  People. 

that  you  are  Peter's  successor ;  does  the  New  Testament 
furnish  any  evidence  that  Peter  had  any  primacy  among 
the  apostles  ?  You  insist  that  this  primacy  is  taught  in 
Matt.  xvi.  18,  19,  "Thou  art  Peter,  and  on  this  rock  I 
will  build  my  church ;  and  I  will  give  unto  thee  the 
keys  of  the  kingdom  of  heaven;  and  whatsoever  thou 
shalt  bind  on  earth  shall  be  bound  in  heaven ;  and  what- 
soever thou  shalt  loose  on  earth  shall  be  loosed  in 
heaven."  Will  you,  now,  turn  to  Matt,  xviii.  18, 
"Verily  I  say  unto  you,  Whatsoever  ye  shall  bind  on 
earth  shall  be  bound  in  heaven ;  and  whatsoever  ye  shall 
loose  on  earth  shall  be  loosed  in  heaven."  Why  is  it  that 
in  Matt.  xvi.  10  the  pronoun  is  in  the  singular  number, 
while  in  Matt,  xviii.  18  the  pronoun  is  plural?  The 
answer  is  this,  Peter  was  addressed  as  a  representative 
of  his  associates,  not  of  his  successors. 

2.  Did  Peter  lay  any  claim  to  preeminence,  or  to 
precedence  ?  Let  1  Peter  v.  1  answer,  "The  elders  who 
are  among  you  I  exhort,  who  am  also  an  elder." 

3.  Did  the  other  apostles  accord  to  Peter  any  primacy  ? 
Let  Gal.  ii.  11  answer,  "But  when  Peter  was  come  to 
Antioch,  I  withstood  him  to  the  face,  because  he  was 
to  be  blamed."  Paul  evidently  was  not  a  Roman 
Catholic. 

4.  Was  Peter  ever  in  Rome  ?    Give  us  the  proof. 

5.  Can  you  furnish  the  evidence  that  you  are  his 
successor?  We  claim  that  "every  office  implies  a  gift 
of  which  it  is  the  appointed  organ.  If,  therefore,  a  gift 
be  permanent,  the  organ  for  its  exercise  must  be  perma- 
nent." Do  you  possess  the  "signs  of  an  apostle"  as  given 
in  the  Word  of  God  ? — 1.  Are  you  inspired  ?  2.  Have 
you  seen  the  Lord  ?    3.  Can  you  perform  miracles  ? 


Theology  for  the  People.  15 

6.  When  the  General  Council,  A.  D.  680,  "anathema- 
tized Pope  Honorius  as  a  heretic,"  did  not  that  produce 
a  gap  in  your  so-called  apostolic  succession  ? 

Now,  Mr.  Pope,  it  appears  from  the  testimony  that 
you  are  "not  known  to  Scripture."  Before  you  leave  the 
witness  stand,  your  attention  is  called  to  2  Cor.  xi.  13, 
"For  such  are  false  apostles,  deceitful  workers,  trans- 
forming themselves  into  the  apostles  of  Christ."  You 
may  stand  aside.     Call  the  next  witness. 

The  Church  of  Rome  now  introduces  the  infallibility 
of  the  Council.  "Romanists  do  not  claim  that  each 
bishop  is  infallible,  but  that  a  majority  of  fallible 
opinions  in  a  general  council  amounts  to  an  infallible 
decision."  With  this  thought  in  mind,  let  us  advert  to 
the  General  Council,  A.  D.  680.  Since  this  Council 
anathematized  Pope  Honorius  as  a  heretic,  "the  pope 
cannot  be  above  a  general  council,  nor  can  he  be  infalli- 
ble. On  the  other  hand,  if  the  pope  is  infallible,  the 
Council  did  wrong  in  anathematizing  Honorius,  and 
must  be  fallible.  Again,  if  a  general  council  may  be 
fallible,  of  what  value  is  the  decision  of  the  Vatican 
Council,  which  declared  the  pope  to  be  infallible  ?" 

As  the  Church  of  Rome  has  so  signally  failed  to 
support  her  contention,  the  case  must  pass  from  the 
docket. 

This  is  the  answer  that  Protestants  give  to  the  ques- 
tion,   ''What   are   the   sources   of  theology  ?"      As   the 
subject  of  inspiration  will  be  consid- 

The  Bible.  J  r 

ered  in  the  following  chapter,  let  us 
pause  here  to  answer  the  question,  which  naturally 
arises,  If  we  admit  the  insufficiency  of  natural  theology, 
whvstudvit?     Answer: 


16  Theology  for  the  People. 

1.  It  teaches  us  that  God  is,  and,  to  some  extent,  what 
he  is.     All  truth  is  of  value. 

2.  In  connection  with  revealed  theology  we  are  fur- 
nished with  "two  independent  lines  of  proof  for  sundry 
great  propositions."  This  is  a  source  of  satisfaction  to 
honest  minds. 

3.  Revealed  theology  meets  the  very  wants  which 
natural  theology  discovers.  Thus  the  mind  rests  in  the 
persuasion  that  nature  and  revelation  are  two  volumes 
having  the  same  Author. 


w 


CHAPTER  II. 

Inspiration  of  the  Bible. 

E  mean  by  the  term  inspiration  "that  the  sacred 
writers  were  so  influenced  by  the  Holy  Spirit 
that  their  writings  are,  as  a  whole  and 

Inspiration  Defined.      .  ,        .        . 

in  every  part,  an  authoritative  revela- 
tion to  us  from  God."  As  defined  by  another,  "It  is 
nothing  less  than  a  movement  of  the  Holy  Spirit  upon 
the  minds  and  wills  of  the  men  inspired,  by  which  they 
were  led  to  produce  a  volume  that  is  properly  ascribed 
in  its  totality  to  God  as  its  Author." 

They  differ  as  to  their  subjects.  "The  subjects  of 
inspiration  are  a  few  selected  persons;  the  subjects  of 
inspiration  a8  distin-  spiritual  illumination  are  all  true  be- 
guisned   from   spir-    lievers.     They  differ,  too,  as  to  their 

itual  illumination.  _      .  .  .  . 

design,  lhe  design  01  inspiration  is 
to  render  certain  men  infallible  as  teachers ;  the  design 
of  spiritual  illumination  is  to  render  men  holy.  Inspi- 
ration in  itself  has  no  sanctifying  influence.  Saul  was 
among  the  prophets.     Balaam  was  inspired." 

The  Confession  of  Faith,  Chap.  I.,  says,  "It  pleased 
the  Lord,  at  sundry  times,  and  in  divers  manners,  to 

inspiration  a9  distin-  reveal  himself;  and  afterwards,  for 
guisned  from  reveia-  the  better  preserving  and  propagating 
of  the  truth,  and  for  the  more  sure 
establishment  and  comfort  of  the  church  against  the 
corruption  of  the  flesh,  and  the  malice  of  Satan  and  of 
the  world,  to  commit  the  same  wholly  unto  writing." 


18         Theology  foe  the  People. 

Revelation  and  inspiration  differ  as  to  their  object. 
"The  object  of  revelation  is  the  communication  of 
knowledge;  the  object  or  design  of  inspiration  is  to 
secure  infallibility  in  teaching.  They  differ  also  in 
their  effects.  The  effect  of  revelation  was  to  render  its 
recipient  wiser ;  the  effect  of  inspiration  was  to  preserve 
him  from  error  in  teaching." 

Says  another,  "These  two  gifts  were  often  enjoyed  by 
the  same  person  at  the  same  time;  that  is,  the  Spirit 
often  imparted  knowledge,  and  controlled  in  its  commu- 
nication orally  or  in  writing  to  others."  This  was,  no 
doubt,  the  case  with  the  psalmists,  and  often  with  the 
prophets  and  apostles.  Frequently,  however,  the  reve- 
lations were  made  at  one  time,  and  were  subsequently, 
under  the  guidance  of  the  Spirit,  committed  to  writing. 
Thus  the  Apostle  Paul  tells  us  that  he  received  his 
knowledge  of  the  gospel,  not  from  man,  but  by  revelation 
from  Jesus  Christ ;  and  this  knowledge  he  communi- 
cated from  time  to  time  in  his  discourses  and  epistles. 
In  many  cases  these  gifts  were  separated.  Many  of  the 
sacred  writers,  although  inspired,  received  no  revela- 
tions. This  was  probably  the  fact  with  the  authors  of 
the  historical  books  of  the  Old  Testament.  The  Evan- 
gelist Luke  does  not  refer  his  knowledge  of  the  events 
which  he  records  to  revelation,  but  says  he  derived  it 
from  those  "which  from  the  beginning  were  eye- 
witnesses and  ministers  of  the  word." 

The  divine  influence  which  accompanied  the  sacred 

writers,  and  rendered  them  infallible  as  teachers,  ex- 

verbai  inspiration,     tends  not  only  to  the  thoughts  them- 

what?  selves,  but  also  to  the  expression  of 

these  thoughts  in  language;    that  in  the  original  auto- 


Theology  foe  the  People.  19 

graph  copies,  the  words,  as  well  as  the  thoughts,  are 
God's  revelation  to  us.  It  is  not  claimed  that  in  our 
translations  the  words  are  inspired ;  but  we  do  maintain 
that,  in  the  original  autograph  copies,  inspiration 
extends  to  the  words  as  well  as  to  the  thoughts.  The 
following  arguments  have  been  adduced  in  support  of 
verbal  inspiration : 

1.  From  the  design  of  inspiration,  which  is  not  to 
secure  the  infallible  correctness  of  the  opinions  of  the 
inspired  men  themselves  (Paul  and  Peter  differed,  Gal. 
ii.  11,  and  sometimes  the  prophet  knew  not  what  he 
wrote),  but  to  secure  an  infallible  record  of  the  truth. 

2.  Men  think  in  words ;  and  infallibility  of  thought 
cannot  be  secured  or  preserved  independently  of  an 
infallible  verbal  rendering. 

3.  The  doctrine  of  verbal  inspiration  is  affirmed  in 
scripture.  See  1  Cor.  ii.  13,  "Which  things  also  we 
speak,  not  in  the  words  which  man's  wisdom  teacheth, 
but  which  the  Holy  Ghost  teacheth."  (See  also  1  Thess. 
ii.  13.) 

4.  The  New  Testament  writers,  while  quoting  from 
the  Old  Testament  for  purposes  of  argument,  often  base 
their  argument  upon  the  very  words  used,  thus  ascribing 
authority  to  the  ivords  as  well  as  to  the  thoughts.  (See 
Matt.  xxii.  32  and  Ex.  iii.  6,  16.) 

"A  divine  influence  full  and  sufficient  to  secure  its 

end.     The  end  in  this  case  secured  is  the  perfect  infalli- 

" Plenary  inspira-      bility  of  the  Scriptures,  in  every  part, 

tion,"wnat?         ag  a  recor(j  0f  fac£  an(j  cloctrine,  both 

in  thought  and  verbal  expression." 

The  doctrine  of  a  "partial  inspiration"  of  Scripture 
has  been  held  in  the  following:  forms : 


20         Theology  fok  the  People. 

1.  That  certain  books  were  inspired ;   others  not. 

2.  That  the  moral  and  spiritual  elements  of  the 
Scriptures  were  inspired;  the  scientific  and  historical 
elements  not. 

3.  Thoughts  were  inspired;  words  not.  This  is  but 
another  way  of  affirming  that  the  Scriptures  "contain 
the  word  of  God/'  but  denying  that  they  "are  the  word 
of  God." 

We  prefer  to  accept  the  teaching  of  2  Tim.  iii.  16, 
"All  Scripture  is  given  by  inspiration  of  God." 

If  the  question  be  asked,  What  relation  does  inspira- 
tion sustain  to  the  utterances  of  Satan  recorded  in  the 
Bible,  I  answer,  it  simply  gives  us  a  full  and  faithful 
record  of  those  utterances. 

A  few  years  ago  I  was  in  the  home  of  an  intelligent 
farmer,  though  not  a  Christian.  He  remarked  that  he 
could  not  see  how  any  just  claim  could  be  laid  to 
inspiration  when  Paul  tells  us  that  he  himself  was  in 
doubt  on  that  subject.  He  quoted  1  Cor.  vii.  40,  "And 
I  think  also  that  I  have  the  Spirit  of  God."  Of  course, 
a  correct  exposition  of  the  passage  was  given,  and  the 
farmer  promptly  acknowledged  his  error.  As  the  mind* 
of  others  may  be  perplexed  over  this  and  kindred  pas- 
sages, such  as  1  Cor.  vii.  6,  12 ;  Rom.  iii.  5 ;  vi.  19 ; 
Gal.  iii.  15,  let  me  quote  from  Hodge's  Commentary 
on  First  Corinthians: 

"  '1  speak  as  a  man,'  is  a  phrase  occurring  frequently, 
and  its  sense  is  determined  by  the  context.  In  Pom.  iii. 
5  it  signifies  that  Paul  was,  for  argument's  sake,  using 
the  language  common  to  men ;  it  was  the  Jews'  opinion, 
not  his  own.  In  Rom.  vi.  19  it  signifies  'in  a  manner 
adapted  to  human  comprehension,'  and  in  Gal.  iii.  15 


Theology  foe  the  People.  21 

it  signifies,  'I  use  an  illustration  drawn  from  human 
affairs/  etc.  'I  speak  this  by  permission,  not  of  com- 
mandment' (1  Cor.  vii.  6)  refers  to  verse  2.  Marriage 
was  always  permitted,  but,  under  certain  circumstances, 
inexpedient.  'And  unto  the  married  I  command,  yet 
not  I,  but  the  Lord.'  'But  to  the  rest  speak  I,  not  the 
Lord.'  (1  Cor.  vii.  10,  12.)  Reference  is  here  made  to 
what  the  'Lord,'  that  is,  Christ,  taught  in  person  while 
on  earth.  The  distinction  is  made  between  what  Christ 
taught  while  on  earth,  and  what  Paul  teaches.  As 
Paul  puts  his  word  here  on  an  equal  basis  of  authority 
with  Christ's  word,  it,  of  course,  implies  that  Paul 
claims  an  inspiration  which  makes  his  word  equal  to 
that  of  Christ  in  infallibility  and  authority.  'And  I 
think  also  that  I  have  the  Spirit  of  God.'  (1  Cor.  vii. 
40.)  '/  think  I  have/  is  only,  agreeably  to  Greek  usage, 
an  urbane  way  of  saying,  I  have.  (Compare  Gal.  ii.  6; 
1  Cor.  xii.  22.)  Paul  was  in  no  doubt  of  his  being  an 
organ  of  the  Holy  Ghost."  We  frequently  hear  the 
expression,  "I  think  I  know  what  I  am  talking  about," 
which  is  simply  another  way  of  saying,  /  know  what  I 
am  talking  about. 

Let  us  now  consider  two  great  objections  urged 
against  our  doctrine  of  plenary  inspiration: 

1.  That  the  sacred  writers  contradict  themselves.  We 
answer : 

(1)  "These  apparent  discrepancies  are,  for  the  most 
part,  trivial,  relating,  in  most  cases,  to  numbers  or  dates. 

(2)  "The  great  majority  of  them  are  only  apparent, 
and  yield  to  careful  examination. 

(3)  "Many  of  them  may  fairly  be  ascribed  to  errors 
of  transcribers. 


22  Theology  for  the  People. 

(4)  "The  marvel  is  that  there  are  so  few  of  any  real 
importance." 

When  we  reflect  that  the  different  books  of  the  Bible 
were  written  by  about  forty  different  authors,  living 
through  a  period  of  about  fifteen  hundred  years,  men  of 
different  degrees  of  culture ;  and  when  wye  observe  the 
golden  thread  of  unity  that  runs  through  the  entire 
volume,  the  conclusion  is  unavoidable  that,  in  the  pro- 
duction of  this  wonderful  book,  the  writers  were  under 
the  guidance  of  the  Holy  Spirit. 

The  Confession  of  Faith,  Chap.  I.,  Sec.  5,  says,  "The 
heavenliness  of  the  matter,  the  efficacy  of  the  doctrine, 
the  majesty  of  the  style,  the  consent  of  all  the  parts,  the 
scope  of  the  whole  (which  is  to  give  all  glory  to  God, 
the  full  discovery  it  makes  of  the  only  wTay  of  man's 
salvation,  the  many  other  incomparable  excellencies, 
and  the  entire  perfection  thereof,  are  arguments 
whereby  it  doth  abundantly  evidence  itself  to  be  the 
Word  of  God."  The  problem  of  harmonizing  some  of 
these  discrepancies  involves  factors  which'  complicate 
it,  e.  g.,  our  lack  of  familiarity  with  customs  prevailing 
in  those  oriental  lands  at  the  time  of  the  writing  of  the 
Bible ;  peculiarities  in  thought ;  special  characteristics 
of  various  dialects,  etc.  When  we  take  into  account  the 
""'concealing  dimness  that  has  fallen  like  dust  on  so  much 
of  ancient  civilization  everywhere,  we  may  easily  infer 
that  at  least  some  things,  which,  at  this  distance,  seem  to 
us  like  inaccuracies  or  contradictions,  would  change  into 
beautiful  harmonies,  provided  we  could  only  see  the 
facts  and  events  just  as  the  sacred  writers  saw  them." 
Says  another,  "It  is  enough  to  impress  any  mind  wTith 
awe  when  it  contemplates  the  sacred  Scriptures,  filled 


Theology  fob  the  People.  23 

with  the  highest  truths,  speaking  with  authority  in  the 
name  of  God,  and  so  miraculously  free  from  the  soiling 
touch  of  human  fingers.  jSTo  sane  man  would  deny  that 
the  Parthenon  was  built  of  marble,  even  if  here  and 
there  a  speck  of  sandstone  should  be  detected  in  its 
structure." 

2.  The  second  great  objection  urged  against  the  doc- 
trine of  "plenary  inspiration"  is  that  the  Bible  teaches 
what  is  manifestly  inconsistent  with  the  facts  of  history 
and  science.  Let  it  be  borne  in  mind  that  the  Word  of 
God  was  not  designed  to  be  a  text-book  on  science. 
What  is  science?  It  is  the  "human  interpretation  of 
God's  works."  God  is  the  author  of  his  Word.  That 
there  should  be  any  conflict  between  a  just  interpretation 
of  God's  works  and  a  like  interpretation  of  God's  Word 
is  an  absurdity.  There  is  a  vast  difference  between  the 
mere  theories  of  science  and  the  well-established  facts  of 
science.  There  never  has  been,  and  never  will  be,  any 
conflict  between  science  and  revelation;  the  only  conflict 
is  between  scientists  and  divines.  This  conflict  will  con- 
tinue so  long  as  science  remains  in  a  state  of  incomplete- 
ness. Science  is  like  a  feeble  child  attempting  to  learn 
how  to  walk.  When  fully  and  steadily  on  her  feet,  with 
her  head  above  the  fog,  her  utterances  will  be  in  accord 
with  revelation.     Let  us  ponder  the  following : 

"At  the  time  of  the  meeting  of  the  British  Association 
in  1865,  some  six  hundred  and  seventeen  scientific  men 
signed  a  paper  containing  the  following  declaration : 
We  conceive  that  it  is  impossible  for  the  Word  of  God, 
as  written  in  the  book  of  nature,  and  God's  Word  writ- 
ten in  holy  Scripture,  to  contradict  one  another,  however 
much  they  may  appear  to  differ.     We  are  not  forgetful 


24  Theology  foe  the  People. 

that  physical  science  is  not  complete,  but  is  only  in  a 
condition  of  progress,  and  that  at  present  our  finite 
reason  enables  us  to  see  as  through  a  glass  darkly;  and 
we  confidently  believe  that  a  time  will  come  when  the 
two  records  will  be  seen  to  agree  in  every  particular." 
Whatever  may  be  affirmed  of  these  discrepancies  and 
seeming  contradictions,  we  rejoice  to  know  that,  on  thor- 
ough and  correct  examination,  the  Bible  is  found  "to 
contain  no  error  or  blemish  which  impairs  any  doctrine, 
or  lessens  our  sense  of  any  duty." 


CHAPTER  III. 

The  Word  of  God  the  Only  Rule  of  Faith  and 
Practice. 

OUR  Shorter  Catechism  teaches  that  "man's,  chief 
end  is  to  glorify  God,  and  to  enjoy  him  forever," 
and  also,  "The  Word  of  God,  which  is  contained  in  the 
Scriptures  of  the  Old  and  New  Testaments,  is  the  only 
rule  to  direct  us  how  we  may  glorify  and  enjoy  him." 
This  position  stands  opposed  to  that  of  rationalism  and 
Roman  Catholicism.  Rationalism,  as  we  have  already 
noted,  is  of  two  forms :  The  first  ignores  Scripture,  and 
asserts  that  reason  is  the  source  of  knowledge ;  the 
second  admits  that  the  Bible  contains  divine  revelations, 
yet  insists  that  nothing  is  to  be  believed  which  cannot  be 
comprehended,  making  reason  the  criterion  of  truth.  It 
is  obvious  that  both  forms  virtually  repudiate  Scripture 
as  the  only  rule  of  faith  and  practice.  Our  position  is 
opposed  to  that  of  Roman  Catholicism  in  the  following 
particulars : 

1.  As  to  the  books  that  compose  the  canon  of  Scripture. 
The  Church  of  Rome,  in  the  decision  of  the  Council  of 
Trent,  claims  that  the  apocryphal  books  are  of  equal 
authority  with  the  Old  and  iSTew  Testament.  Our  Con- 
fession of  Faith,  Chap.  I.,  Sec.  3,  says,  "The  books 
commonly  called  Apocrypha,  not  being  of  divine  inspi- 
ration, are  no  part  of  the  canon  of  Scripture,  and 
therefore  are  of  no  authority  in  the  church  of  God,  nor 
to  be  otherwise  approved,  or  made  use  of,  than  other 
human  writings." 


26  Theology  for  the  People. 

2.  As  to  the  completeness  of  Scripture,  see  Confession 
of  Faith,  Chap.  L,  Sec.  6,  "The  whole  counsel  of  God, 
concerning  all  things  necessary  for  his  own  glory,  man's 
salvation,  faith  and  life,  is  either  expressly  set  down  in 
Scripture,  or,  by  good  and  necessary  consequence,  may 
be  deduced  from  Scripture,  unto  which  nothing  at  any 
time  is  to  be  added,  whether  by  new  revelations  of  the 
Spirit,  or  traditions  of  men."  "Romanists,  on  the  other 
hand,  hold  that  some  doctrines,  which  all  Christians  are 
bound  to  believe,  are  only  imperfectly  revealed  in  the 
Scriptures ;  that  others  are  only  obscurely  intimated, 
and  that  others  are  not  therein  contained  at  all,"  hence 
Scripture  must  be  supplemented  by  tradition. 

3.  As  to  the  right  of  private  judgment.  We  claim 
that  it  is  the  right  and  duty  of  the  people  to  search  the 
Scriptures,  and  judge  for  themselves  what  is  taught 
therein.  Rome  teaches  that,  owing  to  the  obscurity  of 
the  Scriptures,  the  people  are  incompetent  to  understand 
them,  and,  consequently,  are  "bound  to  believe  whatever 
doctrines  the  church,  through  its  official  organs,  declares 
to  be  true  and  divine." 

The  Church  of  Rome  has  no  shadow  of  divine 
authority  for  exalting  tradition  to  a  plane  of  equality 
with  Scripture,  and  then  constituting  herself  the  sole 
judge  as  to  what  the  people  shall  believe  and  do.  The 
command,  "Search  the  Scriptures,"  is  addressed  to  the 
people,  and  does  not  depend  for  its  authority  upon  the 
perverted  teaching  of  the  Romish  Church. 

If  the  question  be  asked,  What  books  are  entitled  to  a 
place  in  the  canon,  or  rule  of  faith  and  practice  ?  I 
quote  in  answer: 

"Romanists  say,  All  those  which  the  church  has  de- 


Theology  for  the  People.  27 

cided  to  be  divine  in  their  origin,  and  none  others,  are 
to  be  thus  received.  Protestants  say,  So  far  as  the  Old 
Testament  is  concerned,  those  books,  and  those  only, 
which  Christ  and  his  apostles  recognized  as  the  written 
Word  of  God,  are  entitled  to  be  regarded  as  canonical. 
This  recognition  was  afforded  in  a  two-fold  manner: 
First,  many  of  the  books  of  the  Old  Testament  are 
quoted  as  the  Word  of  God,  as  being  given  by  the  Spirit ; 
or  the  Spirit  is  said  to  have  uttered  what  is  therein 
recorded.  Secondly,  Christ  and  his  apostles  refer  to 
the  sacred  writings  of  the  Jews,  the  volume  which  they 
regarded  as  divine,  as  being  what  it  claimed  to  be,  the 
Word  of  God.  When  we  refer  to  the  Bible  as  of  divine 
authority,  we  refer  to  it  as  a  volume,  and  recognize  all 
the  writings  which  it  contains  as  given  by  the  inspiration 
of  the  Spirit.  In  like  manner,  when  Christ  and  his 
apostles  quote  the  "scriptures,"  or  the  "law  and  the 
prophets,"  and  speak  of  the  volume  then  so-called,  they 
give  their  sanction  to  the  divine  authority  of  all  the 
books  which  that  volume  contained.  All,  therefore,  that 
is  necessary  to  determine  for  Christians  the  canon  of 
the  Old  Testament  is  to  ascertain  what  books  were  in- 
cluded in  the  "scriptures"  recognized  by  the  Jews  of 
that  period.  This  is  a  point  about  which  there  is  no 
reasonable  doubt.  The  Jewish  canon  of  the  Old  Testa- 
ment included  all  the  books,  and  no  others,  which 
Protestants  now  recognize  as  constituting  the  Old  Testa- 
ment Scriptures.  On  this  ground  Protestants  reject  the 
so-called  apocryphal  books.  They  were  not  written  in 
Hebrew,  and  were  not  included  in  the  canon  of  the  Jews. 
They  were,  therefore,  not  recognized  by  Christ  as  the 
Word  of  God.     This  reason  is  of  itself  sufficient.     It  is, 


28  Theology  for  the  People. 

however,  confirmed  by  considerations  drawn  from  the 
character  of  the  books  themselves.  They  abound  in 
errors,  and  in  statements  contrary  to  those  found  in  the 
undoubtedly  canonical  books. 

The  principle  on  which  the  canon  of  the  Xew  Testa- 
ment is  determined  is  equally  simple.  Those  books,  and 
those  only,  which  can  be  proved  to  have  been  written  by 
the  apostles,  or  to  have  received  their  sanction,  are  to 
be  recognized  as  of  divine  authority.  The  reason  of  this 
rule  is  obvious.  The  apostles  were  the  duly  authenti- 
cated messengers  of  Christ,  of  whom  he  said,  "He  that 
heareth  you  heareth  me." 

Says  the  Confession  of  Faith,  "The  infallible  rule  of 
the  interpretation  of  Scripture  is  the  Scripture  itself." 
Also,  "We  acknowledge  the  inward  illumination  of  the 
Spirit  of  God  to  be  necessary  for  the  saving  understand- 
ing of  such  things  as  are  revealed  in  the  Word." 

To  the  Word  of  God  all  questions  of  faith  and  conduct 
must  be  referred.  If  not  so  referred  in  time,  they  will 
be  at  the  judgment  bar  of  God.  Such  a  reference  in 
life  would  undoubtedly  annul  many  principles  of  secu- 
lar business,  and  many  customs  of  worldly  society. 


CHAPTER  IV. 

God  ix  His  Being,  Xature,  Attributes,  Trinity. 

THE  word  being  here  means  that  which  has  real 
existence.     The  Bible  frames  no  elaborate  argu- 
ment   for    the    establishment    of    the 

God's  being.  . 

existence  of  God.  It  begins  with  the 
assumption  of  his  existence.  Sublime,  indeed,  is  the 
declaration  contained  in  Gen.  i.  1,  "In  the  beginning 
God  created  the  heaven  and  the  earth." 

If  it  be  admitted  that,  "under  normal  conditions  of 
consciousness,"  the  being  of  God  is  spontaneously  recog- 
nized by  all  men,  why  do  we  construct  formal  arguments 
to  prove  that  existence  ?  We  answer :  1.  They  con- 
tribute "confirmatory  evidence  that  God  is."  2.  They 
furnish  "complementary  evidence  as  to  what  God  is" ; 
or,  to  answer  in  the  language  of  another,  these  argu- 
ments "abundantly  serve  to  vindicate  our  faith,  and  to 
condemn  the  atheist." 

Facts  within  us  and  facts  around  us  point  to  the 
existence  of  a  personal  God.  The  following  is  a  brief 
statement  of  these  arguments : 

This  is  sometimes  called  the  a  priori  argument,  i.  e., 

a  "process  of  reasoning  from  yourself  to  your  Creator." 

i.  The  ontoiogicai     This  argument  is  "designed  to  show 

argument.  tnat  the  rea]  0Djective  existence  of  God 

is  involved  in  the  very  idea  of  such  a  being."  As  stated 
by  another,  "We  have  in  our  minds  ideas  of  infinity,  of 
perfection,  of  eternity.     These,  unless  they  are  wholly 


30  Theology  for  the  People. 

delusive,  which  is  inconceivable,  must  be  predicable  of 
some  being.  The  question  is,  Of  what  being?  Xot  of 
the  universe,  because  the  universe  is  itself  an  effect ;  not 
of  ourselves,  because  we  are  finite  and  imperfect.  It 
must  be  of  God,  the  great  First  Cause.  As  the  eye 
implies  light,  as  the  socket  implies  a  tendon,  so  our  ideas 
of  infinity,  perfection,  and  eternity,  imply  a  Supreme 
Being.  ^ 

These  two  arguments,  cosmological  and  4heological, 
are  sometimes  called  a  posteriori  arguments,  i.  e.,  argu- 
2.  Arguments  based  ments  front  effect  to  cause.  We  look 
on  the  idea  of  cause.    arounci  nSj  anc[  {u  everv  direction  we 

behold  evidences  of  wisdom,  goodness  and  power.  We 
ask,  Who  is  the  author  and  origin  of  these?  We  see 
effects  ;  we  ask  for  the  cause.  What  is  an  effect  ?  It  is 
"an  event,  or  product,  not  due  to  anything  in  itself,  but 
produced  by  something  outside  of  itself."  What  is  a 
cause  ?  It  is  "an  antecedent  to  whose  efficiency  the 
effect  is  due."  Xow  let  us  state  the  two  arguments 
based  on  the  principle  of  cause. 

It  has  been  stated  in  the  form  of  a  syllogism,  and  is 
as  follows :  "Every  new  existence  or  change  in  anything 

(a)  cosmological  previously  existing  must  have  had  a 
argument  cause  preexisting  and  adequate.     The 

universe,  as  a  whole  and  in  all  its  parts,  is  a  system  of 
changes.  Hence  the  universe  must  have  a  cause  exterior 
to  itself,  and  the  ultimate  or  absolute  cause  must  be 
eternal,  uncaused,  and  unchangeable." 

This  is  sometimes  called  the  argument  from  design. 
Its  syllogistic  statement  is  as  follows :  '"The  adjustment 

(6)  Teieoiogicai       of  parts  and  the  adaptation  of  means 

argument.  ^  en(j  can  j^  eXplainec[  only  by  refer- 


Theology  for  the  People.        31 

ence  to  a  designing  intelligence  and  will.  The  universe 
is  full  of  such  adjustments  of  parts,  and  of  organisms 
composed  of  parts  conspiring  to  effect  an  end.  There- 
fore, the  First  Cause  of  the  universe  must  be  a  God  of 
intelligence  and  will."  This  is  but  another  way  of 
saving  that  design  implies  a  designer.  "When  we  be- 
hold a  well-appointed  ship  on  the  sea,  we  conclude  that 
she  has  a  pilot  on  board ;  so,  from  the  regular  course  of 
the  planets,  we  infer  the  Creator.'1  While  the  argument 
from  design  is  "as  old  as  Job  and  Socrates,"  it  is  usually 
mentioned  as  Paley's  argument,  and  is  substantially  as 
follows :  Suppose  we  were  walking  on  the  seashore,  and 
should  find  a  watch  in  the  sand.  On  careful  examina- 
tion, we  discover  that  it  was  designed  to  be  a  measurer 
of  time.  We  note  that  the  parts  of  the  watch  are  deli- 
cately and  skilfully  adjusted.  Is  the  watch,  as  thus 
constructed,  a  matter  of  chance  ?  Are  we  not  forced  to 
ascribe  it  to  a  watch-maker,  a  person  of  intelligent 
design  ? 

When  we  see  in  nature  so  many  evidences  of  design, 
must  we  not  conclude  that  the  universe  is  an  effect  which 
must  be  traced  to  an  intelligent  cause  ?  Some  things 
that  are  old  are  better  than  many  things  that  are  new. 
"Paley's  watch  is  none  the  worse  for  wear." 

"Conscience  demands  the  existence  of  God.  Con- 
science appears  in  us  as  the  organ  of  an  authority  not 
3.  Tue  moral  its   own.      Our   moral   cognitions    are 

argument.  wnony  unintelligible  upon  any  other 
scheme  than  that  of  a  personal  God.  There  are  three 
aspects  in  which  these  cognitions  warrant  the  immediate 
inference  of  a  just  and  righteous  God: 

"1.  Considered  as  commands,  they  imply  an  author 
who  has  a  right  to  prescribe  law. 


32         Theology  for  the  People. 

"2.  Consider  these  commands  as  giving  rise  to  a  sense 
of  duty,  and  there  emerges  the  idea  of  a  judge  to  whom 
we  are  responsible.  Obligation  and  superior  will  are 
correlative  terms ;  where  there  is  no  superior  will,  there 
cannot  be  duty. 

"3.  Consider  conscience  as  giving  rise  to  the  conviction 
of  good  and  ill  desert,  of  rewards  and  punishments  justly 
and  righteously  distributed,  and  you  have  first  a  moral 
government  directly  affirmed,  and  then  the  prospect  of 
perfect  happiness  to  the  righteous  unconditionally  held 
out.  This  connection  between  happiness  and  virtue 
must  be  a  sheer  delusion,  unless  he  who  promises  is  able 
also  to  perform ;  but  he  cannot  be  able  to  perform, 
unless  he  possesses  unlimited  dominion  over  all  beings, 
states  and  conditions,  unless  he  be  an  infinitely  right- 
eous and  all-powerful  Ruler." 

Conscience,  the  organ  of  God's  law,  emphasizes  the 
distinction  between  right  and  wrong.  The  correlative 
expressions,  ought  and  ought  not,  right  and  wrong,  sug- 
gest the  idea  of  God;  apart  from  such  suggestion,  they 
are  meaningless.  "Our  moral  nature  speaks  in  the 
imperative  mood." 

The  conviction  of  the  existence  of  God  must  be  lodged 
in  the  mind  of  every  person  capable  of  weighing  the 
4.  The  argument  from  following  considerations  : 

scripture.  (-q  The  Bime  ;s  composed  of  sixty- 

six  books,  written  by  about  forty  different  men;  the 
time  of  writing  extending  through  a  period  of  about 
fifteen  hundred  years.  How  does  atheism  account  for 
the  "consent  of  all  the  parts,"  the  unity  that  is  observ- 
able in  the  sixty-six  books — their  wonderful  harmony  ? 

(2)    In   the   Bible   we   have    a   record   not   only  of 


Theology  foe  the  People.  33 

prophecy,  but  also  of  the  fulfilment  of  prophecy,  a  ful- 
filment resulting  hundreds  of  years  after  the  utterance 
of  prophecy.  What  explanation  can  atheism  give  of  this 
fact  ?  i 

(3)  The  Bible  contains  a  history  of  the  Jews.  That 
this  history  is  authentic  can  be  established  beyond  all 
question.  If  God  be  eliminated  from  this  history,  what 
would  be  left  ?  If  God  be  taken  out  of  this  history,  we 
might  as  well  expunge  the  whole  record. 

(4)  Christ  claimed  to  be  God;  wrought  miracles  in 
corroboration  of  his  claim;  before  his  death  based  his 
claim  on  his  resurrection.  The  resurrection  of  Christ 
is  abundantly  certified.  Says  another,  "The  super- 
natural revelation  disclosed  in  the  Scriptures  supple- 
ments the  light  of  nature,  explains  the  mysteries  of 
providence,  and  furnishes  us  with  the  principles  of  a 
true  theodice."  The  word  theodice  here  means  a  vindi- 
cation of  God's  justice  in  regard  to  the  natural  and 
moral  evil  that  exists  under  his  government.  The 
following  beautiful  little  gem  is  justly  entitled  to  a 
permanent  place  in  the  casket  of  truth :  "The  obscurities 
of  providence  are  elucidated  by  Scripture ;  the  declara- 
tions of  Scripture  are  verified  by  providence."  How 
does  atheism  account  for  this  fact  ? 

Let  me  state  this  argument  in  the  language  of  an 

esteemed,  scholarly  instructor,  Dr.  Patton,  "We  know 

that  we  have  the  wrong  key  when  it 

5.  Congruity.  °         J 

does  not  fit  all  the  wards  of  the  lock. 
On  the  other  hand,  it  is  a  strong  argument  for  the  truth 
of  a  theory  that  it  explains  all  the  facts  in  the  case.  The 
belief  in  a  self-existent,  personal  God  is  in  harmony 
with  all  the  facts  of  our  mental  and  moral  nature,  as 


34  Theology  for  the  People. 

well    as    with    all    the    phenomena    of    the    material 
world." 

Our  catechisms,  as  well  as  the  Scriptures,  tell  us  that 

"God  is  a  Spirit."     In  accepting  this  statement  some 

things    are    affirmed:    others    denied. 

Nature  of  God.  °  ' 

We  affirm  that  God  is  a  "rational 
being,  who  distinguishes,  with  infinite  precision,  between 
the  true  and  the  false;  that  he  is  a  moral  being,  who 
distinguishes  between  the  right  and  the  wrong;  that 
he  is  a  free  agent,  whose  action  is  self-determined.  We 
deny  that  he  is  subject  to  any  of  the  limiting  conditions 
of  material  existence ;  we  deny  that  he  possesses  bodily 
parts  or  passions,  or  that  he  is  composed  of  material 
elements."  Passages  of  Scripture  which  speak  of  God  as 
having  eyes,  hands,  feet,  etc.,  also  as  possessing  the  in- 
firmities of  human  passion,  are  "to  be  understood  only  as 
metaphors.  They  represent  the  truth  with  respect  to  God 
only  analogically,  and  as  seen  from  our  point  of  view." 
By  the  term  attributes  we  mean  those  permanent,  or 
essential,  qualities  of  his  nature  which  he  has  revealed 
in  his  Word  and  works.     God  is  not 

Attributes  of  God. 

only  "a  Spirit,  infinite,  eternal,  and 
unchangeable  in  his  being,"  he  is  also  infinite,  eternal, 
and  unchangeable  in  his  "wisdom,  power,  holiness, 
justice,  goodness,  and  truth."  These  are  his  attributes. 
"His  personality  stands  eternally  behind  each  mani- 
fested quality,  and  supports  it."  These  attributes 
cannot  be  separated  from  God's  nature. 

"We  are  conscious  of  self  as  a  thinking  substance,  i.  e., 
we  are  conscious  that  self  has  identity,  continuance,  and 
power.  We  are  further  conscious  that  self  thinks,  wills, 
and  feels.     Intelligence,  will,  and  sensibility  are  attri- 


Theology  foe  the  People.        35 

butes  of  self,  and,  consequently,  of  spirit.  If  you  take 
from  spirit  intelligence,  will,  and  sensibility,  it  ceases 
to  be  spirit.  Substance  and  attributes  are  inseparable. 
Matter  without  the  essential  properties  of  matter  is  a 
contradiction.  The  perfections  of  God  are  attributes 
without  which  he  would  cease  to  be  God." 

Infinity,  what  %  When  we  say  God  is  infinite  in  his 
being,  wisdom,  power,  etc.,  "we  mean  that  his  essence 
(i.  e.,  his  being)  and  the  attributes  thereof  have  no 
limitations  which  involve  imperfections  of  any  kind." 

Immensity,  what  ?  God's  immensity  is  the  phrase 
used  to  express  the  fact  that  God  is  "infinite  in  his 
relation  to  space,  *.  e.,  that  the  entire,  indivisible  essence 
of  God  is  at  every  moment  of  time  cotemporaneously 
present  to  every  point  of  infinite  space." 

Omnipresence,  what  ?  We  must  not  confound  im- 
mensity with  omnipresence.  While  "immensity  char- 
acterizes the  relation  of  God  to  space,  viewed  abstractly 
in  itself,  omnipresence  characterizes  the  relation  of  God 
to  his  creatures  as  they  occupy  their  several  positions  in 
space." 

Eternity,  what  ?  When  we  say  God  is  eternal  in  his 
being,  wisdom,  power,  etc.,  we  mean  that  his  existence 
has  no  beginning,  and  will  have  no  end ;  also  that  there 
is  no  succession  in  the  mind  of  God — "his  thoughts, 
emotions  and  purposes  are  without  succession." 

Immutability,  what  ?  When  we  say  God  is  un- 
changeable in  his  being,  wisdom,  power,  etc.,  we  mean 
that  "he  cannot  be  changed  by  anything  from  without; 
himself,  and  that  he  will  not  change  from  any  principle 
within  himself." 

I  was  once  the  guest  of  a   farmer,   a  man  of  deep 


36  Theology  for  the  People. 

consecration.  .  Shortly  after  entering  his  home,  I  found 
that  for  some  time  his  mind  had  been  greatly  disturbed 
over  the  statement  of  a  preacher,  that  God  frequently 
changes  his  purpose.  Well,  this  is  but  a  sad  illustration 
of  the  fact  that  some  preachers  are  more  adept  in  incul- 
cating error  than  in  expounding  the  Word  of  God.  The 
farmer  expressed  his  gratification  at  having  "the  subject 
cleared  up." 

Under  the  head  of  "God's  Decrees"  this  subject  will 
receive  further  consideration. 

God's  wisdom,  what  ?  It  is  the  selection  of  proper 
means  for  the  accomplishment  of  proper  ends.  This,  of 
course,  implies  infinite  knowledge.  How  can  God  select 
the  means  if  he  does  not  know  the  means  \  How  can 
God  select  proper  means  if  he  does  not  know  their  fitness 
to  accomplish  proper  ends  ?  God's  omnipresence  implies 
his  omniscience.  If  he  is  everywhere  present,  then  all 
things  must  be  transacted  in  his  presence.  Says  Heb.  iv. 
13,  "All  things  are  naked  and  opened  unto  the  eyes  of 
him  with  whom  we  have  to  do." 

Knowledge  has  been  defined,  the  intellectual  appre- 
hension of  truth,  or  the  simple  cognition  of  things. 
Wisdom  means  more  than  this ;  it  is  the  selection  and 
subordination  of  right  means  to  right  ends. 

God's  power,,  what  ?  His  ability  to  do  what  he  wills 
to  do.  God  can  do  Avhat  he  wills  to  do ;  he  cannot  will 
to  do  wrong:   this  is  his  omnipotence. 

God's  holiness,  what  \  Says  another,  "The  holiness 
of  God  is  not  to  be  conceived  of  as  one  attribute  among 
others;  it  is  rather  a  general  term  representing  the 
conception  of  his  consummate  perfection  and  total  glory. 
It  is  his  infinite  moral  perfection  crowning  his  infinite 


Theology  for  the  People.        37 

intelligence  and  power.     It  represents  his  moral  purity 
and  glorious  majesty." 

God's  justice,  what  ?  This  may  be  considered  under 
two  heads — 

1.  Absolute  justice,  i.  e.,  the  infinite  righteousness  of 
his  own  being. 

2.  Relative  justice,  i.  e.,  his  "infinitely  righteous 
nature  viewed  as  exercised  in  his  relation  to  his  moral 
creatures."  This,  the  latter,  is  founded  on  relations ; 
therefore,  it  is  never  said  in  Scripture  that  we  are 
justified  on  the  ground  of  Christ's  holiness,  but  of  his 
righteousness. 

God's  goodness,  what  ?  It  is  "God's  infinite  will  to 
dispense  well-being  in  accordance  with  his  other  attri- 
butes of  wisdom,  righteousness,  etc.,  and  on  all  orders  of 
his  creatures  according  to  their  natures  and  rights." 

The  term  goodness  "includes  benevolence,  i.  e.,  the 
disposition  to  promote  the  happiness  of  sensitive  crea- 
tures; love,  which  itself  includes  complacency,  desire, 
and  delight,  and  has  rational  beings  for  its  objects ; 
mercy,  i.  e.,  kindness  exercised  towards  the  miserable, 
and  includes  pity,  compassion,  gentleness,  forbearance ; 
grace,  i.  e.,  love  exercised  towards  the  unworthy." 

God's  truth,  what  ?  "The  true  is  the  real,  as  op- 
posed to  the  fictitious  or  imaginary.  The  true  is  that 
which  is  what  it  claims  to  be.  The  true  is  that  which 
can  be  depended  upon ;  which  does  not  fail  or  change 
or  disappoint."    God  is  true  in  all  three  senses. 

God  is  true  to  himself,  true  in  his  communications 
to  us,  true  in  all  his  relations  to  his  creatures,  true  to 
his  promises,  and  true  to  his  threatenings.  Says  an- 
other, "If  our  confidence  in  God's  truth  were  under- 


38         Theology  for  the  People. 

mined,  the  effect  would  be  universally  ruinous.  jSTot 
only  would  Scripture,  with  all  its  doctrines,  promises, 
threatening^,  precepts,  and  predictions,  become  worth- 
less, but  the  basis  of  all  confidence  in  our  own  faculties 
would  be  undermined ;  and  universal  skepticism  would 
arrest  all  action.  Man  could  neither  believe  his  fellow- 
man,  nor  his  own  experience,  nor  senses,, nor  reason,  nor 
conscience,  nor  consciousness,  if  he  could  not  believe  his 
God." 

Before  leaving  the  subject  of  God's  attributes  let  us 
briefly  and  reverently  consider  the  great  doctrine  of 
divine  sovereignty. 

God's  sovereignty,  what  ?  It  is  not,  strictly  speak- 
ing, an  attribute  of  God's  nature,  but  a  "prerogative 
arising  out  of  the  perfections  of  the  Supreme  Being." 
Since  God  is  a  Spirit,  infinite,  eternal,  and  unchangeable 
in  his  being,  wisdom,  power,  holiness,  justice,  goodness, 
and  truth,  we  can  appreciate  the  declaration  in  Matt.  xx. 
15,  "He  worketh  all  things  after  the  counsel  of  his  own 
will."  His  sovereignty  is  "his  right  to  govern  and 
dispose  of  all  his  creatures  according  to  his  own  good 
pleasure." 

Is  God  arbitrary  in  the  exercise  of  his  sovereignty  ? 
Never !  Were  it  not  for  the  fact  that  this  sovereignty  is 
always  exercised  in  perfect  harmony  with  God's  attri- 
butes of  wisdom,  holiness,  justice,  goodness,  and  truth, 
Dan.  iv.  35  would  strike  terror  to  every  heart — "He 
doeth  according  to  his  will  in  the  army  of  heaven,  and 
among  the  inhabitants  of  the  earth ;  and  none  can  stay 
his  hand,  or  say  unto  him,  What  doest  thou  ?"  We  love 
to  sing; — 


Theology  foe  the  People.        39 

"Sovereign  Ruler  of  the  skies, 
Ever  gracious,  ever  wise, 
All  my  times  are  in  thy  hand, 
All  events  at  thy  command.*' 

The  sum  of  this  doctrine  is  contained  in  the  following 

statement  found  in  the  Confession  of  Faith,  Chap.  IL, 

Sec.  3 :  "In  the  unity  of  the  Godhead 

Trinity. 

there  be  three  persons  of  one  substance, 
power,  and  eternity :  God  the  Father,  God  the  Son,  and 
God  the  Holy  Ghost."  In  the  doctrine  of  the  Trinity 
(tri-unity)  we  do  not  teach  that  three  persons  are  one 
person ;  this  would  be  an  absurdity.  We  do  teach, 
however,  that  one  Being  exists  in  three  persons.  God 
is  a  tri-personal  Spirit.  The  word  substance  here 
means  essence  or  being.  The  following  is  sufficient  to 
establish  the  doctrine  of  the  Trinity  :  Father  is  God,  Son 
is  God,  Holy  Ghost  is  God — not  three  Gods,  but  one; 
Father  says  "I,"  Son  says  "I,"  Holy  Ghost  is  repre- 
sented as  "he" — three  distinct  persons.  This  doctrine 
is  clearly  taught  in  Eph.  ii.  18,  "For  through  him  [i.  e., 
Christ]  we  both  have  access  by  one  Spirit  unto  the 
Father."  Also  in  2  Cor.  xiii.  14,  "The  grace  of  th* 
Lord  Jesus  Christ,  and  the  love  of  God,  and  the  com- 
munion of  the  Holy  Ghost,  be  with  you  all."  See  Matt, 
xxviii.  19,  "'Go  ye  therefore,  and  teach  all  nations,  bap- 
tizing them  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost." 

In  prayer  we  occasionally  hear  the  Holy  Ghost  ad- 
dressed as  "it."  The  Holy  Ghost  is  not  a  mere  influence ; 
he  is  a  person,  and  should  be  addressed  as  such. 

Our  Confession  of  Faith  further  says,  "'The  Father 
is  of  none,  neither  begotten  nor  proceeding;    the  Son 


40         Theology  foe  the  People. 

is  eternally  begotten  of  the  Father;  the  Holy  Ghost 
eternally  proceeding  from  the  Father  and  the  Son." 

Since  Christ  is  God,  he  is  co-eternal  with  the  Father. 
If  it  be  asked,  "How  can  the  Son  be  as  old  as  the 
Father  ?"  we  answer  that  the  terms  "Father"  and  "Son" 
have  a  deeper  meaning  than  our  finite  minds  can  fathom. 
There  is  a  mutual  relation  between  the  two  divine 
persons  expressed  by  the  terms  "Father"  and  "Son" ; 
beyond  this  we  cannot  go.  We  accept  the  doctrine  of 
the  Trinity,  not  because  we  understand  it,  but  because 
it  is  taught  in  God's  Word.  There  is  a  vast  difference 
between  knowing  and  understanding.  We  know  a  thing 
when  we  apprehend  it  as  true;  we  understand  a  thing 
when  we  fully  comprehend  its  nature.  I  know  many 
things  which  I  do  not  understand,  e.  g.,  I  know  I  have  a 
mind  and  body,  and  that  the  two  are  intimately  related ; 
but  I  do  not  understand  how  they  are  related.  I  know 
the  doctrine  of  the  Trinity,  but  I  do  not  understand  the 
doctrine.  I  fully  believe  the  doctrine  because  it  is 
taught  in  God's  Word. 

Opposed  to  the  scriptural  doctrine  of  the  Trinity  13 
that  of  Sabellianism,  the  doctrine  of  a  modal  Trinity, 
i.  e.,  that  the  same  Being  manifests  himself  in  different 
relations  at  different  times.  "As  Creator,  he  is  Father ; 
as  Redeemer,  he  is  Son;  as  Sanctifier,  he  is  Holy 
Ghost,"  just  as  the  same  man  may  be  a  farmer,  lawyer 
and  school  teacher.  This  doctrine  denies  that  there  are 
three  persons  in  the  Godhead. 

Those  who  ridicule  our  doctrine  of  the  Trinity  assume 
that  we  teach  that  Father,  Son,  and  Holy  Ghost  are 
three  persons,  in  the  same  sense  that  Wesley,  Luther, 
and  Calvin  are  three  individuals.     We  teach  nothing 


Theology  for  the  People.  41 

of  the  kind.     We  insist  on  presenting  the  doctrine  jnst 
as  it  is  taught  in  Scripture — 

1.  There  is  only  one  God. 

2.  Father  is  God,  Son  is  God,  Holy  Ghost  is  God. 

3.  Father,   Son,  and  Holy  Ghost  are  three  distinct 
persons. 


CHAPTER  V. 

God  in  His  Activities:    Decrees,  Creation,  Provi- 
dence, Redemption. 


A 


S  we  come  to  study  God's  eternal  purpose  and  its 
execution,    there    are   two   preliminary   remarks 
which  are  worthy  of  careful  considera- 

God's  decrees. 

tion 

1.  We  should  bear  in  mind  that  theology  is  not  phil- 
osophy. "It  does  not  assume  to  discover  truth.  Its 
province  is  simply  to  state  what  God  has  revealed  in  his 
Word,  and,  as  far  as  possible,  to  vindicate  those  state- 
ments from  misconceptions  and  objections."  Shall  we 
seek  to  ascertain  what  the  Bible  teaches,  and  honestly 
accept  the  truth,  or  shall  we  come  to  the  consideration 
of  this  important  subject  with  preconceived  notions,  and 
attempt  to  make  Scripture  bolster  up  these  pet  notions  ? 

2.  In  the  investigation  of  this  subject  it  is  essential 
that  we  start  at  the  right  point  of  view:  God,  a  tri- 
personal  Spirit,  Father,  Son,  and  Holy  Ghost,  infinite, 
eternal,  and  unchangeable  in  his  being,  wisdom,  power, 
holiness,  justice,  goodness,  and  truth;  self -prompted, 
before  the  twinkling  of  a  star,  before  the  creation  of  the 
world,  before  man  had  been  called  into  existence,  did 
decree  whatsoever  comes  to  pass. 

Says  our  Shorter  Catechism,  "The  decrees  of  God  are 
his  eternal  purpose,  according  to  the  counsel  of  his  will, 
whereby,  for  his  own  glory,  he  hath  fore-ordained  what- 
soever comes  to  pass."    We  insist  that  God  intended  in 


Theology  fok  the  People.        43 

eternity  what  he  actually  does  in  time ;  or,  in  other 
words,  what  he  does  is  in  harmony  with  his  eternal  plan. 
God  is  essentially  active.  After  completing  the  work  of 
creation,  he  did  not  retire,  and  leave  the  universe  to  run 
on  without  his  presence  and  control,  while  he  himself,  as 
in  the  Brahminic  fable,  "Sleeps  in  solitary  grandeur 
among  the  stars."  God's  plan  embraces  three  things: 
1.  The  selection  of  an  end.  2.  The  choice  of  means. 
3.  The  employment  of  means  to  accomplish  the  end. 

The  decree  of  God  is  his  purpose  with  reference  to 
all  things ,  while  predestination  is  his  purpose  "concern- 
ing the  everlasting  destiny  of  rational  creatures." 

Election  is  his  "purpose  to  save  eternally  some  men 
and  angels,"  or,  as  defined  by  another,  "It  is  grace 
traced  to  its  source." 

Let  us  now  consider  the  properties  of  God's  purpose. 

1.  Unity.  By  this  we  deny  that  a  part  of  God's  plan 
was  matured  at  one  time ;  another  part  at  a  later  period. 
It  is  one,  indivisible,  eternal  purpose.  This  necessarily 
follows  from  the  nature  and  perfections  of  God.  It  is 
observable  that  the  Confession  of  Faith  speaks  of  God's 
decree,  singular  number,  while  the  Catechisms  employ 
the  plural  form,  God's  decrees.  The  unity  of  the  pur- 
pose, however,  is  stated  in  the  Catechisms,  "The  decrees 
of  God  are  his  eternal  purpose." 

Because  of  human  finiteness,  and  the  additional  "fact 
that  God's  purpose  embraces  an  indefinite  number  of 
events,  and  a  mutual  relation  between  these  events,"  we 
conceive  of  God's  purpose  by  breaking  it  up  into  parts. 
Since  God  is  what  he  is,  his  plan  must  be  a  unit.  Our 
knowledge  is  limited  and  successive ;  God's  is  not.  Our 
comprehension  of  details  is  incomplete;    God's  is  com- 


44  Theology  foe  the  People. 

plete.  Then,  too,  this  unity  appears  in  the  effectuation 
of  God's  plan:  "Cause  is  linked  with  effect,  and  what 
was  effect  becomes  cause;  and  influences  of  events  on 
events  interlace  with  each  other,  and  descend  in  widen- 
ing streams  to  subsequent  events ;  so  that  the  whole 
complex  result  is  inter-connected  through  every  part. 
As  the  plan  is  thus  a  unit  in  its  effectuation,  so  it  must 
have  been  in  its  conception.  Most  of  the  errors  that 
have  arisen  in  this  doctrine  have  come  from  the  mistake 
of  imputing  to  God  that  apprehension  of  his  purpose  in 
successive  parts,  to  which  the  limitations  of  our  minds 
confine  us  in  conceiving  of  it." 

2.  God's  purpose  is  eternal.  See  Eph.  i.  4,  "Ac- 
cording as  he  hath  chosen  us  in  him  before  the  founda- 
tion of  the  world."  It  is  objected  that  the  purpose 
cannot  be  eternal,  for  the  reason  that  an  agent  must 
exist  before  he  can  act.  This  objection  derives  all  its 
force  from  the  assumption  that  the  limitations  of  time 
to  which  man  is  subject  apply  alike  to  God.  To  God 
there  is  neither  past  nor  future.  God  exists  before  his 
decree,  not  in  the  order  of  time,  but  only  in  the  order  of 
production.  "The  sun's  rays  are  from  the  sun,  but, 
measuring  by  duration,  there  were  rays  as  early  as  there 
was  a  sun." 

It  has  been  further  objected  that  the  decree  cannot 
be  eternal  because  of  the  fact  that  certain  parts  of  the 
decree  are  consequent  on  other  parts.  We  answer  that 
the  succession  is  in  the  events  decreed,  not  in  the  decree 
itself.  The  decree,  which  is  a  unit,  provides  for  succes- 
sion in  the  events,  i.  e.,  that  one  event  shall  follow 
another — be  consequent  on  another.  Let  it  be  borne  in 
mind  that  the  only  sequence  is  in  the  events  decreed,  not 


Theology  for  the  People.        45 

in  the  decree  of  the  events.  A  sharp  discrimination  be- 
tween the  two  will  save  us  from  hurtful  error.  If  God's 
existence  is  eternal ;  if  his  knowledge  is  perfect ;  if  his 
wisdom  is  perfect ;  if  his  power  is  infinite,  and  if  he  is 
the  same  yesterday,  to-day  and  forever,  the  thoughtful 
mind  cannot  escape  the  conclusion  that  his  decree  is 
eternal. 

3.  Goi/s  decree  is  immutable.  If  his  purpose  is  a 
unit  and  eternal,  it  must  be  unchangeable.  We  argue 
the  immutability  of  God's  purpose  from  his  nature  and 
attributes.  Change  necessarily  implies  imperfection. 
All  change  must  be  either  from  better  to  worse,  or  from 
worse  to  better ;  perfection  excludes  both.  We  must  not 
suffer  ourselves  to  be  betrayed  into  the  error  of  main- 
taining that,  since  we  frequently  change  our  purpose. 
God  must  do  the  same.  We  change  because  we  are 
finite,  sinful  creatures.  Change  in  God  must  imply 
that  he  is  wiser,,  more  powerful,  more  just,  more  merci- 
ful, more  holy  at  one  time  than  at  another. 

"That  which  never  began,  and  can  never  end,  to  which 
nothing  can  be  added,  and  from  which  nothing  can  be 
taken,  which  knows  no  succession,  and  is  dependent 
upon  nothing  without,  is  evidently  incapable  of  change." 

God's  immutability  is  affirmed  in  scripture.  "I  am 
the  Lord,  I  change  not"  (Mai.  iii.  6).  "He  is  in  one 
mind,  and  none  can  turn  him"  (Job  xxiii.  13).  "The 
Father  of  lights,  with  whom  is  no  variableness,  neither 
shadow  of  turning"  (James  i.  17).  "God  is  not  a  man 
that  he  should  lie ;  neither  the  son  of  man  that  he  should 
repent ;  hath  he  said  and  shall  he  not  do  it  ?  or  hath  he 
spoken,  and  shall  he  not  make  it  good?"  (Num.  xxiii. 
19).     "The  counsel  of  the  Lord  standeth  forever;    the 


46  Theology  for  the  People. 

thoughts  of  his  heart  to  all  generations"  (Ps.  xxxiii.  11). 
"There  are  many  devices  in  a  man's  heart,  nevertheless, 
the  counsel  of  the  Lord,  that  shall  stand"  (Prov.  xix. 
21).  "The  Lord  of  hosts  hath  sworn,  saying,  Surely 
as  I  have  thought,  so  shall  it  come  to  pass ;  and  as  I 
have  purposed,  so  shall  it  stand"  (Is.  xiv.  24).  "I  am 
God,  and  there  is  none  like  me,  declaring  the  end  from 
the  beginning,  and  from  ancient  times,  the  things  that 
are  not  yet  done,  saying,  My  counsel  shall  stand,  and  I 
will  do  all  my  pleasure"  (Is.  xlvi.  9,  10). 

The  following  objections  have  been  urged  against 
God's  immutability : 

(1)  How  is  the  creation  of  the  world  to  be  reconciled 
with  God's  immutable  purpose  %  Is  there  not  a  differ- 
ence between  "a  will  to  create  and  a  will  creating  ?"  I 
answer,  No  more  than  between  a  will  to  destroy  Sodom 
and  Gomorrah,  and  a  will  actually  destroying  these 
cities.  God's  purpose  to  create  is  eternal.  This  purpose 
provided  that  the  effect  should  take  place  in  the  proper 
time  and  order.  Had  not  this  purpose  to  create  been 
executed  at  the  appointed  time,  then  there  would  have 
been  the  change;  and  at  that  moment  the  throne  of  God 
would  have  been  hurled  from  its  base. 

(2)  Does  not  the  incarnation  imply  a  change  in  God  ? 
No.  The  second  person  of  the  Trinity  was  simply 
brought  into  a  new  relation.  Had  the  incarnation  not 
occurred,  there  would  have  been  a  change  in  God. 

(3)  Is  there  not  a  change  in  God  in  his  reconciliation 
with  sinners  upon  their  repentance  ?  The  change  is  not 
in  God,  but  in  the  sinner.  "For  God  to  change  his 
treatment  as  the  sinner's  character  changes  is  just  what 
his  immutability  dictates." 


Theology  for  the  People.  47 

(4)  Do  not  passages  of  Scripture  which  represent  God 
as  grieving,  repenting,  etc.,  imply  a  change  in  God? 
Certainly  not.  These  passages  are  to  be  interpreted  as 
anthropomorphisms,  i.  e.,  "phrases  employed  to  desig- 
nate any  view  of  God's  nature  which  conceives  of  him 
as  possessing  or  exercising  any  attributes  common  to 
him  with  mankind."  Under  this  head  we  include  the 
passages  of  Scripture  which  represent  God  as  having 
eyes,  hands,  feet,  etc. 

The  passages  which  speak  of  God  as  grieving  and 
repenting  "express  no  change  in  God,  but  a  change  in 
the  events  of  his  providence ;  a  change  analogous  to  that 
which  would  be  produced  in  us  under  the  influence  of 
these  feelings."  Grieving  and  repenting  in  us  imply 
change.  In  the  language  of  another,  "These  passages 
are  to  be  understood  as  spoken  in  accommodation  to  our 
narrow  capacities,  i.  e.,  the  visible  procedure  in  the 
divine  dispensations  is  such,  as  when  men  repent  and 
change  one  course  for  another."  Num.  xxiii.  19  and 
Mai.  iii.  6  should  forever  settle  this  qiTestion. 

(5)  It  is  also  objected  that  God's  purpose  of  election 
cannot  be  immutably  efficacious,  because  we  read  in 
Scripture  of  saints  who  are  warned  against  forfeiting  it ; 
of  others  who  felt  a  wholesome  fear  of  forfeiting  it. 
ISTote  1  Cor.  ix.  27.  Paul  knew  that  he  must  keep  his 
body  under,  hold  it  in  subjection ;  this  keeping  under 
was  a  means  decreed  which  would  prevent  his  becoming 
a  castaway.  God's  decree  includes  means  as  well  as  end. 
As  Dr.  Peck  was  wont  to  state  it :  A  father  stands  at  the 
window,  holds  his  little  boy  outside  of  the  window,  not 
for  the  purpose  of  dropping  his  child,  but  to  show  the 
little  fellow  the  danger  of  venturing  too  near  the  win- 


48  Theology  foe  the  People. 

dow.  The  warnings  of  God's  Word  are  designed  to 
exert  a  restraining  influence  over  God's  children;  they 
are  employed  as  means  to  an  end. 

(For  further  consideration  of  this  subject,  see  what 
is  said  under  the  head  of  "Perseverance  of  the  Saints.") 

In  the  offering  of  Isaac,  does  not  Gen.  xxii.  12  imply 
a  change  of  God's  purpose  ?  Certainly  not.  In  spirit, 
Abraham  had  complied  with  the  injunction  contained  in 
the  second  verse  of  the  chapter.  His  obedience  was  as 
real  and  full  as  if  he  had  driven  the  knife  into  the  heart 
of  his  boy.  Throughout  this  procedure  Abraham  was  a 
free  agent,  and  his  free  agency  was  exercised  in  line 
with  God's  immutable  purpose.  It  was  foreordained 
that  when  the  hand  of  the  obedient  father  was  raised 
"to  slay  his  son,"  just  at  that  moment  the  voice  of  the 
"angel  of  the  Lord"  should  be  heard,  staying  the  execu- 
tion. It  was  also  foreordained  that  at  this  supreme 
moment  a  "burnt  offering"  should  be  found  as  a  substi- 
tute for  Isaac.  Hence  we  are  told  that  "Abraham  lifted 
up  his  eyes  and  looked,  and  behold  behind  him  a  ram 
caught  in  a  thicket  by  his  horns;  and  Abraham  went 
and  took  the  ram,  and  offered  him  up  for  a  burnt 
offering  in  the  stead  of  his  son."  Was  the  presence  of 
that  "thicket"  a  matter  of  chance  ?  Was  the  presence 
of  that  ram  "caught  in  the  thicket  by  his  horns"  a 
matter  of  chance  ?  Away  with  the  thought !  That  the 
ram  should  be  held  a  victim  in  that  thicket  awaiting  the 
hour  of  execution  was  foreordained  just  as  certainly  as 
the  fact  that  Jesus,  our  Substitute,  was  found  in  Geth- 
semane  when  the  mob  came  and  led  him  away. 

In  2  Kings  xx.  1-11  we  are  told  that  through  the 
prophet  Isaiah  the  Lord  said  to  Hezekiah,  "Set  thine 


Theology  for  the  People.  49 

house  in  order ;  for  thou  shalt  die."  In  answer  to  Heze- 
kiah's  earnest  prayer,  his  life  was  prolonged  fifteen 
years.  Does  not  this  imply  a  change  in  God's  purpose  ? 
Most  assuredly  it  does  not.  As  before  stated,  God's 
decree  includes  means  as  well  as  end.  The  prayer  was  a 
means  to  the  end  accomplished.  That  prayer  was  as 
certainly  embraced  in  God's  eternal  purpose  as  was  the 
statement,  "I  will  add  unto  thy  days  fifteen  years." 

From  the  immutability  of  God's  purpose  let  us  glean 
two  practical  lessons — 

1.  This  doctrine  should  serve  as  a  constant  warning  tu 
the  wicked. 

2.  It  should  be  a  source  of  great  encouragement  to  the 
children  of  God. 

"Swift  to  its  close  ebbs  out  life's  little  day; 
Earth's  joys  grow  dim,  its  glories  fade  away; 
Change  and  decay  in  all  around  I  see; 
O  thou,  who  changest  not,  abide  with  me!" 

4.  God's  puepose  is  sovereign.  It  is  determined  bv 
the  counsel  of  his  own  will.  While  this  sovereignty  is 
free,  it  is  also  wise  and  holy.  It  is  not  arbitrary,  or 
tyrannical.  Says  Eph.  i.  11,  "In  whom  also  we  have 
obtained  an  inheritance,  being  predestinated  according 
to  the  purpose  of  him  who  worketh  all  things  after  the 
counsel  of  his  own  will."  See  Rom.  ix.  15,  18,  "For- 
he  saith  to  Moses,  I  will  have  mercy  on  whom  I  will 
have  mercy,  and  I  will  have  compassion  on  whom  I  will 
have  compassion.  Therefore  hath  he  mercy  on  whom 
he  will  have  mercy,  and  whom  he  will  he  hardeneth." 

This  sovereign  purpose  is  unconditioned.  There  13 
no  conditionality  in  God's  decree ;  there  is  conditionality 
in  many  events  decreed.     A  failure  to  observe  this  dis- 


50  Theology  for  the  People. 

tinction  has  led  to  grievous  error.  Kote  2  Tim.  i.  9, 
"Who  hath  saved  us,  and  called  us  with  an  holy  calling, 
not  according  to  our  works,  but  according  to  his  own 
purpose  and  grace,  which  was  given  us  in  Christ  Jesus 
before  the  world  began."  Could  any  statement  be 
plainer  ?  In  the  parable  of  the  laborers  in  the  vineyard 
(Matt.  xx.  1-16)  the  sovereignty  of  God  is  clearly 
taught  and  illustrated.  With  this  thought  in  mind, 
read  the  entire  passage,  and  note  particularly  verses 
14  and  15,  "I  will  give  unto  this  last,  even  as  unto  thee. 
7s  it  not  lawful  for  me  to  do  what  I  will  with  mine  own? 

5.  God's  purpose  is  all-comprehensive.  It  in- 
cludes means  as  well  as  end.  Has  God  decreed  that  the 
farmer  shall  reap  a  harvest  ?  He  has  also  decreed  that 
he  sow  the  seed ;.  if  he  fail  to  sow  he  will  fail  to  reap. 
Has  God  decreed  that  a  soul  be  saved  ?  He  has  also 
decreed  that  the  soul  comply  with  the  condition  of  salva- 
tion ;    a  failure  to  comply  means  eternal  death. 

In  2  Thess.  ii.  13  we  read,  "But  we  are  bound  to  give 
thanks  always  to  God  for  you,  brethren  beloved  of  the 
Lord,  because  God  hath  from  the  beginning  chosen  you 
to  salvation  through  so/notification  of  the  Spirit  and  be- 
lief of  the  truth."  Here  means  and  end  are  included  in 
the  decree.  The  same  is  true  of  Eph.  ii.  10,  "For  we  are 
his  workmanship,  created  in  Christ  Jesus  unto  good 
works,  which  God  hath  before  ordained  that  we  should 
walk  in  them." 

God's  purpose  embraces  all  creatures,  and  all  their 
actions ;  "he  hath  foreordained  whatsoever  comes  to 
pass." 

Says  Acts  xvii.  26,  "And  hath  made  of  one  blood  all 
nations  of  men  for  to  dwell  on  all  the  face  of  the  earth, 


Theology  for  the  People.  51 

and  hath  determined  the  times  before  appointed,  and 
the  bounds  of  their  habitation."  In  Eph.  i.  11  we  are 
taught  that  God  "worketh  all  things  after  the  counsel  of 
his  own  will."  The  good  actions  of  men  are  included 
in  God's  decree.  It  is  equally  true  that  the  decree 
embraces  the  wicked  actions  of  men.  See  Acts  iv.  27, 
28,  "For  of  a  truth  against  thy  holy  child  Jesus,  whom 
thou  hast  anointed,  both  Herod  and  Pontius  Pilate, 
with  the  Gentiles,  and  the  people  of  Israel,  were  gath- 
ered together,  for  to  do  whatsoever  thy  hand  and  thy 
counsel  determined  before  to  be  done."  Note  carefully 
what  is  said  in  Acts  ii.  23,  "Him  \_i.  e.,  Christ],  being 
delivered  by  the  determinate  counsel  and  foreknowledge 
of  God,  ye  have  taken,  and  by  wicked  hands  have  cru- 
cified and  slain." 

In  1  Peter  ii.  8  we  read,  "And  a  stone  of  stumbling, 
and  a  rock  of  offence,  even  to  them  which  stumble  at  the 
word,  being  disobedient :  whereunto  also  they  were  ap- 
pointed." 

See  Jude  iv.,  "For  there  are  certain  men  crept  in 
unawares,  who  were  before  of  old  ordained  to  this  con- 
demnation, ungodly  men,"  etc.  God's  decree  embraces 
fortuitous  events,  i.  e.,  "events  which  depend  on  causes 
so  subtle  and  so  rapid  in  their  operation  as  to  elude  our 
observation,"  e.  g.,  the  falling  of  the  lot.  Says  Prov. 
xvi.  33,  "The  lot  is  cast  into  the  lap;  but  the  whole  dis- 
posing thereof  is  of  the  Lord." 

6.  God's  purpose  is  efficacious,  i.  e.,  it  renders 
certain  the  occurrence  of  what  he  foreordains.  The 
word  decree  signifies  "to  determine  the  certainty  of  a 
future  event,  by  positive  agency  or  permission."  There 
are   some  things   which   God  effects   through   his   own 


52         Theology  fok  the  People. 

immediate  agency  or  power,  e.  g.}  creation  and  inspira- 
tion. There  are  also  many  events  which  God  permits 
to  occur  through  the  agency  of  his  creatures,  e.  g.,  the  sin 
of  our  first  parents  and  the  crucifixion  of  Christ.  If  it 
be  objected  that  permission  is  not  a  decree,  we  answer, 
"That  which  is  determined  to  be  permitted  is  decreed 
when  there  is  power  to  prevent  it;  because,  when  it  is 
known  certainly  that  it  will  be  done  unless  prevented, 
and  there  is  a  determination  not  to  prevent  it,  it  is 
rendered  as  certain  as  if  it  were  decreed  to  be  done  by 
positive  agency."  As  expressed  by  another,  "God  effects 
good  ;    he  j>ermits  evil." 

7.  The  end  contemplated  in  God's  pukpose  is  his 
own  glory.  Says  Rev.  iv.  11,  "Thou  art  worthy, 
O  Lord,  to  receive  glory  and  honor  and  power :  for  thou 
hast  created  all  things,  and  for  thy  pleasure  they  are  and 
were  created."  The  heavens  declare  the  glory  of  God ; 
this  is  the  purpose  for  which  they  were  made.  What- 
ever God  does,  or  permits  to  be  done,  is  for  the  more 
perfect  revelation  of  his  nature  and  attributes. 

See  Rom.  ix.  22,  23,  "What  if  God,  willing  to  show 
his  wrath,  and  to  make  his  power  known,  endured  with 
much  long-suffering  the  vessels  of  wrath  fitted  to  de- 
struction ;  and  that  he  might  make  known  the  riches 
of  his  glory  on  the  vessels  of  mercy  which  he  had  afore 
prepared  unto  glory  ?" 

Having  noted  the  properties  of  God's  decree,  we  are 
better  prepared  to  consider  the  great  doctrine  of  pre- 
destination.      It    is    of    the    utmost 

Predestination. 

importance  that  we  reach  the  right 
point  of  view.  We  know  that  through  long  ages  the 
movements   of   the   heavenly   bodies    presented   to   the 


Theology  for  the  People.  53 

human  mind  an  '"'insoluble  riddle."  Why?  Because 
the  earth  was  the  point  of  view.  When  Copernicus 
transferred  the  point  of  view  to  the  sun,  a  scene  of 
indescribable  grandeur  and  symmetry  burst  upon  the 
human  mind.  Let  us  try  to  look  at  this  doctrine  from 
God's  point  of  view.  In  the  light  of  the  cross  of  Christ, 
the  "horribleness"  of  the  doctrine  disappears. 

God's  foreknowledge  is  clearly  taught  in  Scripture. 
See  Heb.  iv.  13,  "All  things  are  naked  and  opened  unto 
the  eyes  of  him  with  whom  we  have  to  do."  God  is 
neither  constitutionally  nor  voluntarily  ignorant.  Some 
hold  that  there  are  certain  things  which  God  determines 
not  to  know.  Such  a  position  is  palpably  absurd.  How 
•can  an  infinite  God  choose  not  to  know  certain  things 
without  first  knowing  the  very  things  of  which  he  de- 
termines to  be  ignorant  ?  Again,  if  he  does  not  know 
what  he  chooses  not  to  know,  how  is  it  possible  to  regard 
his  choice  of  ignorance  as  wise  or  righteous?  Now, 
what  is  God's  foreknowledge  ?  It  is  knowing  the  certain 
futurition  of  all  events,  i.  e.,  that  all  events  are  certainly 
future.  What  is  foreordination  ?  It  is  determining  the 
certain  futurition  of  all  events,  either  by  positive 
agency  or  by  permission.  Foreknowledge  involves  fore- 
ordination ;  in  fact,  is  founded  on  foreordination.  I  do 
not  know  that  I  am  going  to  Xew  York  until  I  have 
determined  to  go.  I  may  think  about  going  for  days 
and  weeks,  but  not  until  I  determine  to  go  do  I  know 
I  am  going.  It  is  not  difficult  to  show  that  foreknow- 
ledge is  equivalent  to  foreordination.  Suppose,  for  a 
moment,  we  drop  foreordination  out  of  view.  Back  in 
the  counsels  of  eternity,  before  the  existence  of  a  single 
human  being,  God  foresaw  that  if  he  created  a  man, 


54  Theology  for  the  People. 

endowed  him  "with  free  agency,  placed  him  in  certain 
relations,  that  he  would  act  in  a  certain  way,  and  yet,  in 
the  possession  of  this  knowledge,  proceeded  to  create  the 
man  and  put  him  in  those  very  relations,  would  he  not, 
in  so  doing,  predetermine  the  certain  futurition  of  his 
act  ?  If  that  act  is  certainly  future,  who  made  it  cer- 
tain ?  Not  the  man,  because  his  act  was  certainly  future 
before  his  own  existence.  God's  purpose  made  it 
certainly  future.  As  before  stated,  predestination  is 
God's  purpose  concerning  the  destiny  of  rational  crea- 
tures. Touching  this  doctrine  there  are  two  opposing 
systems  of  belief — Arminianism  and  Calvinism. 

For  the  purpose  of  testing  the  scripturalness  of  these 
systems,  let  us  apply  them  to  some  concrete  case ;  take, 
for  instance,  the  conversion  of  Paul. 

Arminianism  teaches  that  Paul  was  dead  in  trespasses 
and  sins;  but  that  God  gave  to  Paul,  as  to  all  other 
men,  "sufficient  grace" ;  Paul  cooperated  with  this 
grace,  and  this  cooperation  rendered  the  grace  effectual 
in  his  case ;  a  failure  to  cooperate  would  have  rendered 
divine  grace  ineffectual.  It  also  teaches  that  God 
elected  Paul  to  everlasting  life  on  the  ground  of  fore- 
seen repentance  and  faith.  Calvinism  maintains  that 
Paul  was  dead  in  trespasses  and  sins,  denies  the  doctrine 
of  "sufficient  grace  to  all  men,"  and  insists  that  Paul's 
election  to  everlasting  life  was  founded,  not  on  foreseen 
faith  and  repentance,  but  on  God's  good  pleasure.  Faith 
and  repentance  were  God's  gifts  to  Paul.  Read  Eph.  ii. 
8,  Paul's  own  statement,  "By  grace  are  ye  saved 
through  faith,  and  that  not  of  yourselves :  it  is  the  gift 
of  God."  Note,  too,  what  Paul  says  in  2  Tim.  ii.  25, 
"If  God  peradventure  will  give  them  repentance  to  the 


Theology  foe  the  People.  55 

acknowledging  of  the  truth."  It  is  undeniable  that, 
since  faith  and  repentance  are  God's  gifts,  man's  possess- 
ing them  must  result  from  God's  act ;  if  from  God's 
act,  it  must  be  the  result  of  a  purpose  to  act ;  if  from  a 
purpose  to  act,  that  purpose  must  be  eternal ;  if  eternal, 
"faith  and  repentance  cannot  be  the  conditions  upon 
which  that  purpose  is  suspended."  Paul  himself  teaches 
us  in  2  Tim.  i.  9  that  his  election  was  founded  on  God's 
good  pleasure,  and  not  on  foreseen  faith  and  repentance, 
"Who  hath  saved  us  and  called  us  with  an  holy  calling, 
not  according  to  our  works,  but  according  to  his  own 
purpose  and  grace,  which  was  given  us  in  Christ  Jesus 
before  the  world  began."  Would  you  hear  Paul  again '? 
Eead  Rom.  ix.  11,  13,  16,  18,  "For  the  children  [Jacob 
and  Esau]  being  not  yet  born,  neither  having  done  any 
good  or  evil,  that  the  purpose  of  God  according  to  elec- 
tion might  stand,  not  of  works,  but  of  him  that  calleth. 
As  it  is  written,  Jacob  have  I  loved,  but  Esau  have  I 
hated.  So  then  it  is  not  of  him  that  willeth,  nor  of  him 
that  runneth,  but  of  God  that  sheweth  mercy.  There- 
fore hath  he  mercy  on  whom  he  will  have  mercy,  and 
whom  he  will  be  hardeneth."  When  it  is  affirmed  that 
God  hardens,  it  means  that  he  withholds  the  gracious 
influences  of  his  Spirit,  and  judicially  abandons  the 
sinner  to  his  own  wicked  course;  under  these  circum- 
stances sin  does  its  hardening  work. 

It  might  be  interesting  to  note  the  position  of  the 
Episcopal  Church  on  the  subject  of  predestination.  In 
the  "seventeenth  article"  we  read,  "Predestination  to 
life  is  the  everlasting  purpose  of  God,  whereby  (before 
the  foundations  of  the  world  were  laid)  he  hath  con- 
stantly decreed  by  his  counsel,  secret  to  us,  to  deliver 


56         Theology  foe  the  People. 

from  curse  and  damnation  those  whom  he  hath  chosen 
in  Christ  out  of  mankind,  and  to  bring  them  by  Christ 
to  everlasting  salvation,  as  vessels  made  to  honor,  where- 
fore, they  which  be  endued  with  so  excellent  a  benefit 
of  God,  be  called  according  to  God's  purpose  by  his 
Spirit  working  in  due  season ;  they  through  grace  obey 
the  calling ;  they  be  justified  freely ;  they  be  made  sons 
of  God  by  adoption ;  they  be  made  like  the  image  of 
his  only-begotten  Son  Jesus  Christ;  they  walk  relig- 
iously in  good  works,  and  at  length,  by  God's  mercy, 
they  attain  to  everlasting  felicity.  As  the  godly  con- 
sideration of  predestination,  and  our  election  in  Christ, 
is  full  of  sweet,  pleasant,  and  unspeakable  comfort  to 
godly  persons,  and  such  as  feel  in  themselves  the  work- 
ing of  the  Spirit  of  Christ,  mortifying  the  works  of  the 
flesh,  and  their  earthly  members,  and  drawing  up  their 
mind  to  high  and  heavenly  things,  as  well  because  it 
doth  greatly  establish  and  confirm  their  faith  of  eternal 
salvation  to  be  enjoyed  through  Christ,  as  because  it 
doth  fervently  kindle  their  love  towards  God ;  so,  for 
curious  and  carnal  persons,  lacking  the  Spirit  of  Christ, 
to  have  continually  before  their  eyes  the  sentence  of 
God's  predestination,  is  a  most  dangerous  downfall, 
whereby  the  devil  doth  thrust  them  either  into  despera- 
tion, or  into  wretchedness  of  most  unclean  living,  no 
less  perilous  than  desperation.  Furthermore,  we  must 
receive  God's  promises  in  such  wise,  as  they  be  generally 
set  forth  to  us  in  holy  Scripture,  and,  in  our  doings,  that 
will  of  God  is  to  be  followed,  which  we  have  expressly 
declared  unto  us  in  the  Word  of  God." 

While  the  shafts  of  harsh  criticism  are  hurled  at  the 
Presbyterian  citadel  of  truth,  I  ask,  How  would  the 


Theology  fok  the  People.        57 

Episcopal  doctrine  on  predestination  serve  as  a  target  ? 
I  ask  another  question,  When  the  great  doctrine  of  pre- 
destination is  assailed,  why  is  the  Presbyterian  Church 
singled  out  for  the  assault  ?     The  echo  whispers, Why  ? 

Predestination  includes  election  and  reprobation. 
Says  our  Catechism: 

"All  mankind,  by  their  fall,  lost  communion  with 
God,  are  under  his  wrath  and  curse,  and  so  made  liable 
to  all  miseries  in  this  life,  to  death  itself,  and  to  the 
pains  of  hell  forever. 

"God,  having,  out  of  his  mere  good  pleasure,  from  all 
eternity,  elected  some  to  everlasting  life,  did  enter  into 
a  covenant  of  grace,  to  deliver  them  out  of  the  estate  of 
sin  and  misery,  and  to  bring  them  into  an  estate  of 
salvation  by  a  Redeemer." 

Here  we  have  a  clear,  scriptural  statement  of  the 
doctrine  of  election.  Our  Confession  of  Faith,  Chap. 
III.,  Sec.  7,  says: 

"The  rest  of  mankind,  God  was  pleased,  according 
to  the  unsearchable  counsel  of  his  own  will,  whereby  he 
extendeth  or  withholdeth  mercy  as  he  pleaseth,  for  the 
glory  of  his  sovereign  power  over  his  creatures,  to  pass 
by,  and  to  ordain  them  to  dishonor  and  wrath  for  their 
sin,  to  the  praise  of  his  glorious  justice." 

In  this  declaration  we  have  an  account  of  God's 
dealing  with  that  portion  of  the  human  race  who  are 
not  elected  to  everlasting  life.  It  embraces  preterition, 
i.  e.j  the  passing  by  of  this  class  of  beings,  and  reproba- 
tion, i.  e.,  the  ordaining  of  this  class  to  dishonor  and 
wrath,  for  their  sins.  Notice  that  God's  dealing  with 
this  class  is  not  irrespective  of  character,  but  on  account 
of  their  sin.     In  this  view  of  the  subject,  preterition 


58  Theology  foe  the  People. 

stands  at  the  beginning,  and  reprobation  at  the  closing 
of  God's  dealing  with  that  portion  of  the  human  race 
who  are  not  embraced  in  God's  purpose  of  election. 

In  this  quotation  from  our  Confession  of  Faith  wo 
have  a  clear,  scriptural  statement  of  truth,  which  some 
people  regard  as  "horrible  !"  Let  us  compare  it  with 
2  Thess.  ii.  11,  12,  and  see  which  is  more  "horrible": 
"And  for  this  cause  God  shall  send  them  strong  delu- 
sion, that  they  should  believe  a  lie ;  that  they  all  might 
be  damned  who  believe  not  the  truth,  but  had  pleasure 
in  unrighteousness."  Take  two  men,  A  and  B.  We 
are  represented  as  teaching  that  if  A  is  saved,  it  is  be- 
cause of  God's  good  pleasure ;  and  if  B  is  lost,  it  is 
because  God  damns  him.  Here  is  what  we  teach :  If  A 
is  saved,  it  is  because  of  God's  good  pleasure;  if  B  is 
lost,  it  is  because  he  is  a  sinner.  Is  our  position  more 
"horrible"  than  the  truth  stated  in  Rom.  ix.  21-23, 
"Hath  not  the  potter  power  over  the  clay,  of  the  same 
lump  to  make  one  vessel  unto  honor  and  another  unto 
dishonor  i  What  if  God,  willing  to  show  his  wrath, 
and  to  make  his  power  known,  endured  with  much  long- 
suffering  the  vessels  of  wrath  fitted  to  destruction ;  and 
that  he  might  make  known  the  riches  of  his  glory  on  the 
vessels  of  mercy,  which  he  had  afore  prepared  unto 
glory  ?" 

Xote  very  carefully  that  the  power  of  the  potter  is 
over  the  clay  of  the  same  lump. 

We  are  now  ready  to  consider  briefly  a  number  of 
objections  urged  against  this  so-called  "horrible  doc- 
trine." 

1.  That  it  makes  God  the  author  of  sin.  We  deny  tho 
charge.     Says  our  Confession  of  Faith,  Chap.  III.,  Sec. 


Theology  foe  the  People.  59 

1,  "God,  from  all  eternity,  did,  by  the  most  wise  and 
holy  counsel  of  his  own  will,  freely  and  unchangeably 
ordain  whatsoever  comes  to  pass;  yet  so  as  thereby 
neither  is  God  the  author  of  sin,  nor  is  violence  offered 
to  the  will  of  the  creatures,  nor  is  the  liberty  or  contin- 
gency of  second  causes  taken  away,  but  rather  estab- 
lished." 

God  denies  the  charge.  See  James  i.  13,  "Let  no 
man  say,  when  he  is  tempted,  I  am  tempted  of  God ; 
for  God  cannot  be  tempted  with  evil,  neither  tempteth 
he  any  man."  The  presence  of  sin  in  the  world  is  a 
mystery  which  presses  as  strongly  against  Arminianism 
as  against  Calvinism.  We  show,  from  the  nature  of 
sin,  that  God  cannot  be  its  author.  What  is  sin  ?  It  is 
"any  want  of  conformity  unto,  or  transgression  of,  the 
law  of  God."  We  show,  from  God's  nature,  that  he  is 
not  the  author  of  sin;  he  not  only  forbids  sin,  but 
punishes  it.  God  permits  sin,  but  is  not  its  author. 
Says  1  John  ii.  16,  "All  that  is  in  the  world,  the  lust 
of  the  flesh,  and  the  lust  of  the  eyes,  and  the  pride  of 
life,  is  not  of  the  Father  (i.  e.,  as  its  source  or  author), 
but  is  of  the  world."  If  God  were  the  author  of  sin,  it 
would  be  an  act  of  the  grossest  injustice  to  hold  man 
accountable  for  sin. 

God's  being  the  author  of  a  plan  does  not  make  him 
the  author  of  the  sin  that  enters  into  his  plan.  We  deny 
that  an  agent  is  responsible  for  all  the  certain  conse- 
quences of  his  acts.  Says  another,  "A  righteous  judge, 
in  pronouncing  sentence  on  a  criminal,  may  be  sure  that 
he  will  cause  wicked  and  bitter  feelings  in  the  criminal's 
mind,  or  in  the  hearts  of  his  friends,  and  yet  the  judge 
be  guiltless.     A  father,  in  excluding  a  reprobate  son 


60  Theology  for  the  People. 

from  his  family,  may  see  that  the  inevitable  consequence 
of  such  exclusion  will  be  his  greater  wickedness,  and 
yet  the  father  may  do  right." 

I  have  seen  this  point  illustrated  somewhat  as  follows : 
As  a  minister  of  the  gospel,  I  plan  to  do  evangelistic 
work  in  a  certain  wicked  community.  As  soon  as  I 
make  known  my  plan,  I  receive  a  letter  from  saloon- 
keepers, warning  me  against  the  execution  of  my  plan ; 
that  if  I  attempt  it,  they  will  burn  the  church  building, 
and  not  only  persecute  me,  but  also  any  who  assist  me 
in  my  mission  work.  It  is  my  duty  to  preach  the  gospel 
in  that  godless  community.  Am  I  to  be  held  responsible 
for  the  lawlessness  of  the  saloon-keepers  ?  Certainly 
not.  These  examples  are  sufficient  to  show  that  an  agent 
is  not  necessarily  responsible  for  all  the  certain  conse- 
quences of  his  act. 

While  the  Bible  teaches  that  God  creates  and  sustains 
man  as  a  being  capable  of  putting  forth  sinful  volitions, 
it  is  equally  clear  that  he  never  creates  in  man  such 
volitions.  God  permits  sin,  but  does  not  approve  it. 
He  wisely  overrules  it  for  his  own  glory.  Says  another, 
"It  was  only  through  the  admission  of  sin  as  an  antece- 
dent that  the  world  could  have  known  Christ,  or  tasted 
the  peculiar  bliss  of  salvation  through  him." 

2.  That  it  makes  God  partial  and  unjust.  What  is 
partiality  ?  "It  is  preferring  one  before  another  with- 
out sufficient  reasons,  or  overlooking  just  claims.  It  is 
a  capricious  and  unreasonable  preference  of  one  to  an- 
other." We  admit  that  "God  distinguishes,  but  deny 
that  he  is  'partial."  If,  in  his  choice,  God  were  in- 
fluenced by  birth,  talent,  fortune,  social  position,  educa- 
tion,   or    worldly    distinctions    of    any    kind,    then    the 


Theology  foe  the  People.  61 

objection  would  carry  with  it  some  force.  The  Bible 
teaches  that  not  many  wise,  not  many  mighty,  not  many 
noble  are  called.  If  men  were  satisfied  with  God'& 
providence,  they  would  be  satisfied  with  God's  decree; 
for  providence  is  the  execution  of  God's  decrees.  When 
those  who  virtually  impugn  God's  character  by  charging 
him  with  partiality  have  satisfactorily  answered  the 
following  questions,  it  will  be  time  enough  to  urge  their 
objections :  Why  did  God  pass  by  the  fallen  angels,  and 
provide  a  Saviour  for  fallen  man  ?  Why  did  he  send  the 
gospel  to  us,  and  not  to  the  heathen  ?  Why  is  one  person 
brought  up  in  a  Christian  home,  while  another  is  left 
to  the  degrading,  corrupting,  destructive  influences  of 
profligate  parents  ?  Why  does  one  person  die  in  infancy 
and  go  home  to  heaven,  while  another  member  of  the 
same  family  reaches  old  age,  and  is  weighed  down  with 
a  load  of  shame  and  guilt  ? 

If  God  be  unjust,  then  sinners  are  treated  worse  than 
they  deserve.  Would  the  men  who  deliberately  refused 
to  accept  the  invitation  to  the  supper  (Luke  xiv.  15-24) 
have  beeii  treated  worse  than  they  deserved  if  they  had 
been  let  alone?  Certainly  not.  If  God  has  not  a  right 
to  withhold  his  grace,  then  the  sinner  has  a  right  to 
exact  it.  This  would  make  salvation  a  matter  of  debt, 
not  of  grace ;  it  would  subvert  the  whole  gospel  plan, 
and  close  the  door  of  heaven  to  every  soul. 

There  were  cavilers  in  Paul's  day.  See  Rom.  ix.  14, 
"What  shall  we  say  then  ?  Is  there  unrighteousness 
with  God?  God  forbid."  Here  is  his  argument:  God 
claims  the  right  to  extend  or  withhold  his  grace.  "For 
he  saith  to  Moses,  I  will  have  mercy  on  whom  I  will 
have  mercy,  and  will  have  compassion  on  whom  I  will 


62  Theology  fob  the  People. 

have  compassion."  Furthermore,  God  exercises  this 
right  in  his  providence.  "For  the  Scripture  saith  unto 
Pharaoh,  Even  for  this  same  purpose  have  I  raised  thee 
up,  that  I  might  shew  my  power  in  thee,  and  that  my 
name  might  be  declared  throughout  all  the  earth.  There- 
fore hath  he  mercy  on  whom  he  will  have  mercy,  and 
whom  he  will  he  hardeneth."  Can  there  be  the  slightest 
injustice  in  allowing  the  righteous  sentence  of  a  just  law 
to  be  executed  upon  an  offender  %  If  God  saves  all  men, 
the  doctrine  of  election  is  false.  If  God  saves  only  a 
portion  of  the  human  race,  the  doctrine  of  election  is 
true;  but  let  it  ever  be  borne  in  mind  that  election  has 
absolutely  nothing  to  do  with  the  damnation  of  a  single 
sinner.  Take  away  the  doctrine  of  election,  and  it  will 
not  affect,  in  the  least,  the  condition  of  those  who  perish. 
We  all  sinned  in  Adam,  and  fell  with  him  in  his  first 
transgression;  we  all  were  justly  condemned.  God's 
purpose  to  save  some  leaves  others  just  where  they  were. 
The  Judge  of  all  the  earth  will  do  right.  Let  frail, 
finite  man  be  very  guarded,  lest  he  misrepresent  God's 
teaching  and  God's  character. 

3.  That  this  doctrine  discourages  the  use  of  means. 
Those  who  urge  this  objection  should  not  lose  sight  of 
the  fact  that  God's  decree  includes  means  as  well  as 
end,  and  consequently,  furnishes  the  strongest  incentive 
to  the  use  of  means.  The  question  has  been  asked, 
"Does  not  predestination  make  it  necessary  that  some 
of  the  human  race  be  lost,  while  others  must  be  saved  ?" 
We  answer,  No.  It  renders  it  certain,  but  not  necessary, 
that  some  be  saved  and  others  lost.  There  is  no  neces- 
sity imposed  upon  the  sinner  to  cause  him  to  reject  the 
Saviour.     Predestination  leaves  free  agency  unimpaired. 


Theology  for  the  People.        63 

Certainty  and  liberty  are  not  incompatible.  God's  chil- 
dren in  heaven  are  free,  and  it  is  certain  that  they  will 
remain  in  a  state  of  holiness.  God  is  free,  and  it  is 
certain  that  he  will  always  be  just  and  holy. 

The  only  thing  that  keeps  a  sinner  in  his  wretched, 
mined  condition  is  his  own  stubborn,  rebellious  will. 
Jesus  sums  it  up  in  the  following  terse  statement,  "Ye 
will  not  come  to  me  that  ye  might  have  life."  This 
doctrine  is  not  discouraging  to  the  sinner ;  in  fact,  it  is 
his  only  hope.  Take  it  away,  and  it  would  be  like 
removing  the  heart  from  the  human  body,  or  the  sun 
from  the  solar  system.  In  the  absence  of  this  doctrine, 
what  shadow  of  encouragement  is  afforded  the  sinner 
to  lift  up  his  heart  in  prayer  ?  What  is  prayer  ?  It  is 
the  means  by  which  the  fulfilment  of  God's  promises  is 
secured.  Prayer  and  the  answer  to  prayer  are  included 
in  God's  purpose;  the  decree  ties  them  together. 
Neither  is  this  doctrine  discouraging  to  Christians  in 
their  work  for  the  Master.  When  amid  dangers  and 
discouragements  Paul  was  laboring  in  Corinth,  the 
Lord  appeared  to  him  one  night,  and  preached  him  a 
sermon  on  the  doctrine  of  predestination.  See  Acts 
xviii.  9,  10,  "Then  spake  the  Lord  to  Paul  in  the  night 
by  a  vision,  Be  not  afraid,  but  speak,  and  hold  not  thy 
peace ;  for  I  am  with  thee,  and  no  man  shall  set  on 
thee  to  hurt  thee;  for  I  have  much  people  in  this  city/' 
As  Paul  continued  his  arduous  labors  in  that  wicked 
city,  what  a  source  of  inspiration  and  encouragement  it 
must  have  been  to  him  to  know  that  through  his  efforts 
many  would  be  brought  into  the  fold  of  the  tender 
Shepherd !  In  John  vi.  37  we  read,  "All  that  the 
Father  giveth  me  shall  come  to  me ;  and  him  that  cometh 


64         Theology  fok  the  People. 

to  me  I  will  in  no  wise  cast  out."    In  this  passage  three 
things  are  clearlv  taught : 

(1)  God's  gracious  purpose  in  giving  his  Son  a  peo- 
ple :  "All  that  the  Father  giveth  me." 

(2)  The  absolute  certainty  of  their  coming:  "All  that 
the  Father  giveth  me  shall  come  to  me." 

(3)  Great  encouragement  to  come:  "Him  that  cometh 
to  me  I  will  in  no  wise  cast  out." 

4.  That  f oreordination  is  inconsistent  with  free  agency. 
Foreordination  is  God's  determining  the  certain  futuri- 
tion  of  events,  either  by  positive  agency,  or  by  permis- 
sion. A  free  agent  is  a  rational  being  who  acts  as  he 
wills  to  act.  We  do  not  attempt  to  reconcile  divine 
sovereignty  and  free  agency.  As  God  sees  them  they 
are  in  perfect  harmony.  We  do  not  pursue  the  course 
indicated  by  an  objector,  who  said,  in  substance,  "When 
I  read  my  Bible,  I  find  that  it  teaches  free  agency;  it 
is  equally  clear  that  it  teaches  foreordination ;  but  since 
the  human  mind  is  incapable  of  harmonizing  the  two 
doctrines,  I  discard  both." 

What  an  exhibition  of  folly ! 

Providence  is  the  execution  of  God's  decree;  or,  to 
state  it  differently,  it  is  foreordination  in  its  process  of 
manifestation  and  development.  We  should  be  pro- 
foundly grateful  to  God  that,  in  his  providential  dealing, 
he  so  clearly  and  beautifully  illustrates  this  important 
doctrine.  It  is  God's  way  of  saying  to  the  honest  truth- 
seeker,  If  you  cannot  grasp  this  precious  doctrine  in  the 
abstract,  let  me  show  you  the  doctrine  in  action;  see  its 
glorious  out-working  in  the  sphere  of  providence. 

The  teacher  at  the  blackboard  may  make  very  clear  a 
problem  in  mental  arithmetic  which  to  the  child-mind. 


Theology  fob  the  People.  65 

had  previously  appeared  insoluble.  The  doctrine  of 
foreordination  and  free  agency  is  taught  in  Acts  ii.  23, 
"Him,  i.  e.,  Jesus,  being  delivered  by  the  determinate 
counsel  and  foreknowledge  of  God,  ye  have  taken,  and 
by  wicked  hands  have  crucified  and  slain."  As  free 
agents,  the  Jews  are  charged  with  this  atrocious  crime, 
and  are  told  that  in  this  crime  they  were  executing  God's 
decree.  The  same  is  taught  in  Acts  iv.  27,  28,  "For  of 
a  truth,  against  thy  holy  child  Jesus,  whom  thou  hast 
anointed,  both  Herod,  and  Pontius  Pilate,  with  the  Gen- 
tiles, and  the  people  of  Israel,  were  gathered  together,, 
for  to  do  whatsoever  thy  hand  and  thy  counsel  deter- 
mined before  to  be  done,"  or,  as  rendered  in  the  Revised 
Version,  "foreordained  to  be  done."  Herod,  Pilate,  the 
Gentiles,  and  the  people  of  Israel,  were  all  free  agents, 
and,  as  such,  were  executing  God's  purpose.  Now  turn 
to  1  Sam.  ix.  10,  "Then  said  Saul  to  his  servant,  Well 
said ;  come,  let  us  go.  So  they  went  up  to  the  city 
where  the  man  of  God  was."  They  went  as  free  agents- 
Read  verses  15,  16,  "Kow  the  Lord  had  told  Samuel  in 
his  ear  a  day  before  Saul  came,  saying,  To-morrow  about 
this  time  I  will  send  thee  a  man  out  of  the  land  of  Ben- 
jamin, and  thou  shalt  anoint  him  to  be  captain  over 
my  people  Israel."  In  Saul's  going  to  the  city  he  was 
unconsciously  executing  God's  purpose ;  and  it  is  obvious 
that  this  purpose  did  not  impinge  upon  Saul's  freedom. 
When  the  gardener  proceeds  to  irrigate  his  garden  he 
directs  the  water  here,  and  not  there;  yet  the  water 
flows  in  harmony  with  its  own  laws. 

There  is  a  sense  in  which  the  compass  on  the  ship 
directs  the  ship,  and  at  the  same  time  is  borne  on  by 
the  ship. 


66  Theology  for  the  People. 

Let  us  now  consider  with  care  the  history  of  Joseph 
as  illustrative  of  foreordination  in  its  relation  to  free 
agency.  We  shall  start  with  the  declaration  in  Gen. 
xy.  13,  14,  "And  he  said  unto  Abram,  Know  of  a  surety 
that  thy  seed  shall  be  a  stranger  in  a  land  that  is  not 
theirs,  and  shall  serve  them ;  and  they  shall  afflict  them 
four  hundred  years ;  and  also  that  nation,  whom  they 
shall  serve,  will  I  judge;  and  afterward  shall  they 
come  out  with  great  substance."  Egypt  is  the  "land" 
referred  to  in  this  passage.  A  period  of  about  two 
hundred  years  intervened  between  this  announcement 
to  Abraham  and  the  date  at  which  Jacob's  family  went 
down  into  Egypt.  This  announcement  was  also  made 
about  one  hundred  and  seventy  years  before  the  birth 
of  Joseph.  In  order  to  the  fulfilment  of  this  purpose, 
Joseph  must  be  born,  and  must  work  his  way  into  favor 
with  the  king  of  Egypt.  As  a  free  agent,  Jacob  showed 
partiality  to  Joseph.  This  caused  Joseph  to  incur  the 
hatred  of  his  brethren,  all  of  whom  were  free  agents. 
Later  on,  Jacob  sent  Joseph  to  Shechem  to  inquire  after 
his  brethren.  They  had  gone  to  Dothan.  Why  had 
they  left  Shechem  ?  The  Ishmaelites  might  not  have 
passed  through  Shechem ;  at  any  rate,  God's  purpose 
was  not  to  be  defeated.  Joseph  followed  on,  and  found 
his  brethren  in  Dothan.  When  they  saw  him  coming 
they  held  a  conference,  and  decided  to  kill  him.  Why 
did  they  not  slay  him  ?  An  unseen  hand  was  directing 
affairs.  Joseph  must  go  down  into  Egypt.  Joseph  was 
then  cast  into  a  pit.  Instead  of  sitting  down  "to  eat 
bread,"  why  did  not  his  brethren  at  once  leave  the  pit, 
get  away  from  the  scene  of  their  cruelty  ?  Had  they 
done  so,  they  might  have  missed  the  Ishmaelites,  who 


Theology  fob,  the  People.  67 

were  soon  to  appear  as  free  agents  in  fulfilling  God's 
purpose.  Instead  of  going  to  Egypt,  why  were  not  the 
Ishmaelites  returning  from  Egypt  ?  As  free  agents,  they 
bouglit  Joseph  and  took  him  to  Egypt.  Did  Joseph  go 
as  a  free  agent?  Certainly.  The  loss  of  free  agency 
would  have  terminated  his  moral  accountability.  Under 
different  circumstances,  i.  e.,  had  he  been  liberated  by 
the  Ishmaelites,  he,  no  doubt,  would  have  returned  to 
his  father's  home ;  but,  under  existing  circumstances, 
he  preferred  to  go  to  Egypt  rather  than  commit  suicide. 
After  reaching  Egypt,  Joseph  was  sold  again.  Why 
was  Potiphar,  another  free  agent,  the  purchaser?  This 
brought  Joseph  into  Potiphar' s  home,  and  rendered  pos- 
sible the  shameful  conduct  of  Potiphar's  wife.  She, 
too,  was  a  free  agent.  Her  wicked  conduct  led  to 
Joseph's  imprisonment.  Why  must  Joseph  go  to  jail  ? 
How  else  could  he  be  brought  into  association  with  the 
king's  butler  and  baker,  who  were  soon  to  be  incar- 
cerated ?  Why  was  Joseph  imprisoned  first  ?  In  order 
that  he  might  have  time  to  win  ''favor  in  the  sight  of 
the  keej:>er  of  the  prison,"  and  thus  render  possible  the 
statement  in  Gen.  xl.  4,  "And  the  captain  of  the  guard 
charged  Joseph  with  them,  and  he  served  them."  In 
consequence  of  this  oversight,  we  can  appreciate  what  is 
said  in  verse  6,  "And  Joseph  came  into  them  in  the 
morning,  and  looked  upon  them,  and  behold,  they  were 
sad."  His  presence  there  that  morning  would  have  been 
an  impossibility  had  he  been  chained  in  some  dark  dun- 
geon. Who  gave  Joseph  "favor  in  the  sight  of  the  keeper 
of  the  prison"?  Gen.  xxxix.  21  answers  the  question; 
it  was  the  Lord.     Link  by  link  the  chain  of  providence 


68  Theology  for  the  People. 

is  lengthening;  important  events  are  approaching  a 
glorious  culmination. 

Joseph  interpreted  the  dreams  of  the  king's  butler 
and  baker.  The  baker  forfeited  his  life.  Why  was  not 
the  butler  executed?  Had  he  been  executed,  how  could 
the  king  of  Egypt  have  been  informed  that  Joseph  was 
an  interpreter  of  dreams  ? 

The  king  had  two  dreams ;  and  at  the  instance  of  his 
butler,  sent  for  Joseph.  His  faithful  interpretation  of 
the  dreams  won  the  favor  of  the  king.  Quick  promotion 
ensued. 

The  work  of  garnering, supplies  for  the  approaching 
famine  was  diligently  prosecuted.  Why  did  the  famine 
extend  to  Canaan  ?  God's  purpose  in  Gen.  xv.  13,  11 
must  be  fulfilled.  Jacob  sent  ten  of  his  sons  "to  buy 
corn  in  Egypt."  After  a  time  Joseph  made  himself 
known  to  his  brethren.  Later  on  he  sent  for  his  father 
and  family,  and  they  all  journeyed  to  Egypt.  As  they 
did  so,  they  might  have  borne  aloft  a  banner  upon  whose 
graceful  folds  were  inscribed   in  golden  characters — 

FoREORDINATION  AND   F.KEE   AGENCY. 

Listen  to  Joseph's  own  statement  (Gen.  1.  20),  "But 
as  for  you  [brethren],  ye  thought  evil  against  me;  but 
God  meant  it  unto  good,  to  bring  to  pass  as  it  is  this 
day,  to  save  much  people  alive."  Now,  note  Gen.  xlv. 
4,  8,  "And  he  said,  I  am  Joseph  your  brother,  whom 
ye  solo  into  Egypt.  So  now  it  was  not  you  that  sent 
me  hither,  but  God.'"' 

This  is  Presbyterian  doctrine.  This  is  the  eternal 
repudiation  of  fatalism,  with  which  the  Presbyterian 
Church  has  been  falsely  charged. 

Says    Chap.    IV.    of   the    Confession    of   Faith,    "It 


Theology  for  the  People.        69 

pleased  God  the  Father,  Son  and  Holy  Ghost,  for  the 
manifestation  of  the  glory  of  his  eter- 

Creation.  . 

nal  power,  wisdom,  and  goodness,  in 
the  beginning,  to  create,  or  make  of  nothing,  the  world, 
and  all  things  therein,  whether  visible  or  invisible,  in 
the  space  of  six  days,  and  all  very  good.  After  God  had 
made  all  other  creatures,  he  created  man,  male  and 
female,  with  reasonable  and  immortal  souls,  endued  with 
knowledge,  righteousness,  and  true  holiness,  after  his 
own  image,  having  the  law  of  God  written  in  their 
hearts,  and  power  to  fulfil  it;  and  yet  under  a  possi- 
bility of  transgressing,  being  left  to  the  liberty  of  their 
own  will,  which  was  subject  unto  change.  Beside  this 
law  written  in  their  hearts,  they  received  a  command  not 
to  eat  of  the  tree  of  the  knowledge  of  good  and  evil; 
which,  while  they  kept,  they  were  happy  in  their  com- 
munion with  God,  and  had  dominion  over  the  crea- 
tures." 

In  this  declaration  is  found  the  great  Gibraltar  of 
truth  against  which  the  waves  of  theory,  of  speculation, 
of  guess-work,  have  been  beating  for  centuries.  A  care- 
ful examination  of  this  quotation  discloses  its  clearness, 
its  comprehensiveness,  and  its  scripturalness.  It  em- 
phasizes— 

1.  The  fact  of  creation.  This  stands  opposed  to 
the  theory  of  the  eternal  existence  of  matter;  the  ema- 
nation of  the  world  from  God ;  the  pantheistic  notion 
that  the  world  is  the  existence-form  of  God ;  evolution, 
and  spontaneous  development.     God  is  the  Creator. 

2.  The  method  of  creation.  "It  pleased  God"  to 
ereate  all  things.  "When  we  meditate  on  what  is  im- 
plied in  the  idea  of  such  pleasure,  pervading  the  divine 


70         Theology  for  the  People. 

mind,  flowing  as  a  vast  river  through  the  divine  heart, 
and  expressing  itself  in  the  sublime  edict,  which  at  a 
word  called  into  existence  a  universe  such  as  this,  with 
all  the  vast  and  enduring  interests  involved  in  such  an 
exercise  of  the  divine  volition,  we  begin  to  apprehend, 
in  some  feeble  degree,  the  joyous  love,  the  immeasurable 
happiness,  the  moral  felicity  in  the  breast  of  Deity  out 
of  which  the  universe  sprang." 

The  catechisms  teach  us  that  God  created  the  world, 
and  all  things  therein,  "by  the  word  of  his  power." 
What  a  word!  "The  onmific  voice  of  a  personal,  con- 
scious, sovereign  God."  What  a  power  !  How  beautiful 
and  appropriate  are  the  following  lines  from  Thomp- 
son's pen : 

"With  what  an  awful  world-revolving  power 
Were  first  the  unwieldly  planets  launched  along 
The  illimitable  void!    thus  to  remain 
Amid  the  flux  of  many  thousand  years, 
That  oft  has  swept  the  toiling  race  of  men 
And  all  their  labour'd  monuments  away, 
Firm,  unremitting,  matchless,  in  their  course." 

We  are  told  that  God  created  "of  nothing"  the  world 
and  its  contents.  This  excludes  the  conception  of  the 
eternal  existence  of  matter. 

It  is  also  asserted  that  it  pleased  God  "in  the  begin- 
ning" to  create,  etc. 

Reference  here  is  to  "that  beginning  which  is  antece- 
dent to  all  organized  existence  outside  of  God,  and  even 
to  all  matter,  though  it  were  as  minute  or  ethereal  as  the 
fabled  dust  of  the  stars ;  that  beginning  in  which  God 
personally  commenced  this  work  of  creation." 

The  Confession  further  states  that  this  creation  was 


Theology  for  the  People.  71 

"in  the  space  of  six  days."  According  to  the  commonly 
accepted  chronology,  our  globe  has  existed  but  a  few 
thousand  years.  According  to  geologists,  the  globe  must 
have  existed  for  a  much  longer  period,  even  for  countless 
ages. 

In  the  attempt  to  reconcile  the  assumed  facts  of 
geology  with  the  Mosaic  account  of  creation,  two 
methods  have  been  adopted — 

(1)  To  regard  the  word  day  in  the  first  chapters  of 
Genesis,  not  as  a  period  of  twenty-four  hours,  but  in 
the  sense  of  an  age,  a  long,  indefinite  period  of  time. 
In  favor  of  this  assumption  it  is  urged  that  the  word 
day  in  scripture  frequently  means  a  long  period  of 
time,  e.  g.,  Ps.  xcv.  8  says,  "As  in  the  day  of  temptation 
in  the  wilderness ;"  that  here  the  word  day  means  a 
period  of  forty  years.  "Understood  in  this  sense, 
Moses'  days  of  creation  correspond  to  the  eras  of 
geology." 

(2)  Another  attempt  at  reconciliation  is  to  under- 
stand Gen.  i.  1  to  refer  to  the  original  creation  of  the 
matter  of  the  universe  in  the  indefinite  past.  "In  the 
beginning  God  created  the  heaven  and  the  earth."  Xowr 
came  the  chaotic  period  mentioned  in  the  following 
statement  (Gen.  i.  2),  "And  the  earth  was  without 
form,  and  void ;  and  darkness  was  upon  the  face  of  the 
deep."  It  is  further  claimed  "that  when  God  begins 
the  subsequent  setting  in  order  of  the  earth,  whioh  is 
to  fit  it  for  the  inhabitation  of  man,  Moses  resumes  the 
narrative  in  the  words  of  Gen.  i.  2."  We  now  have 
what  is  termed  the  second  creation,  which  means  "God's 
preparation  of  the  earth  as  a  dwelling  place  for  man." 
This  second  creation  covers  the  period  embraced  in  the 


72         Theology  fok  the  People. 

"six  days,"  and  gives  an  account  of  the  progress  of 
creation :  "the  production  of  light ;  the  formation  of  an 
atmosphere;  the  separation  of  land  and  water;  the 
vegetable  productions  of  the  earth ;  the  animals  of  the 
sea  and  air ;  then  the  living  creatures  of  the  earth ;  and, 
last  of  all,  man."  To  the  objection  that  what  is  em- 
braced in  this  second  period,  is  not  in  the  strict  sense 
of  the  term,  a  creation,  the  following  answer  is  given: 
"In  Gen.  i.  27  it  is  said  that  God  created  man,  male  and 
female;  in  chapter  ii.  7  it  is  said,  'The  Lord  God 
formed  man  of  the  dust  of  the  ground.'  It  thus  ap- 
pears that  forming  out  of  preexisting  material  comes 
within  the  scriptural  idea  of  creating." 

3.  The  extent  of  creation  :  "The  world,  and  all 
things  therein,  whether  visible  or  invisible."  At  some 
date  previous  to  the  creation  of  man,  God  created  the 
angels. 

Question  15  of  the  Larger  Catechism  says:  "God 
created  all  the  angels,  spirits,  immortal,  holy,  excelling 
in  knowledge;  to  execute  his  commandments,  and  to 
praise  his  name,  yet  subject  to  change."  We  infer  from 
the  Scriptures  that  God  entered  into  a  covenant  with 
the  angels,  upon  condition  of  personal  and  perfect  obedi- 
ence. The  "elect  angels"  complied  with  the  condition, 
and  have  been  confirmed  in  holiness  and  happiness. 

Those  now  termed  "evil  angels"  failed  to  comply  with 
the  condition,  and  were  banished  from  the  favorable 
presence  of  God.  These  wicked  angels  hate  God ;  and, 
with  the  most  malicious  and  persistent  effort,  are  seek- 
ing to  misrepresent  his  character,  obstruct  the  progress 
of  his  kingdom,  and  destroy  immortal  souls.  In  their 
fiendish  work  they  are  under  three  limitations : 


Theology  foe  the  People.  73 

(1)  Their  operations  are  with  the  divine  permission 
and  under  the  divine  control.  Note  Satan's  dealing  with 
Job,  in  the  first  and  second  chapters  of  Job;  also,  the 
request  of  the  evil  spirits  to  enter  the  swine.  (Mark 
v.  12,  13.) 

(2)  They  must  work  in  harmony  with  natural  laws. 

(3)  They  are  powerless  to  destroy  free  agency.  They 
do  allure,  entice,  tempt  in  sundry  ways;  but  cannot 
interfere  with  free  agency. 

Before  leaving  this  subject  it  might  be  interesting 
to  observe  that  the  election  of  angels  differs  from  that 
of  men  in  two  respects : 

(1)  Man  was  chosen  as  depraved;  angels  as  inno- 
cent. 

(2)  Man  was  chosen  in  a  Mediator;  angels  were  not 
■so  elected. 

In  answer  to  the  seventeenth  question  of  the  Larger 
•Catechism,  we  find  the  following:  "After  God  had 
made  all  other  creatures,  he  created  man,  male  and 
female ;  formed  the  body  of  the  man  of  the  dust  of 
the  ground,  and  the  woman  of  the  rib  of  the  man ; 
endued  them  with  living,  reasonable,  and  immortal 
souls;  made  them  after  his  own  image  in  knowledge, 
righteousness  and  holiness,  having  the  law  of  God  writ- 
ten in  their  hearts,  and  power  to  fulfil  it,  with  dominion 
over  the  creatures  ;   yet  subject  to  fall." 

Was  man  created  an  infant,  or  with  powers  matured  ? 
We  hold  to  the  latter  and  for  the  following  reasons : 

(1)  Adam's  gift  of  language,  "in  its  most  difficult 
and  complicated  relations,"  is  incompatible  with  the 
theory  that  he  was  created  an  infant. 

(2)  An  infant  mind  in  an  infant  body,  or  an  infant 


74  Theology  foe  the  People. 

mind  in  a  matured  body,  would  demand  a  perpetual 
miracle  in  order  to  the  preservation  of  life. 

(3)  All  the  evidence  is  in  favor  of  the  belief  that 
Eve  was  created  in  the  maturity  of  her  powers.  Adam 
at  once  recognized  her  as  a  suitable  companion. 

(4)  The  injunction  contained  in  Gen.  i.  28,  "And 
God  blessed  them,  and  God  said  unto  them,  Be  fruitful 
and  multiply,  and  replenish  the  earth,  and  subdue  it: 
and  have  dominion  over  the  fish  of  the  sea,  and  over  the 
fowl  of  the  air,  and  over  every  living  thing  that  moveth 
upon  the  earth."  These  words  were  not  addressed  to 
infants. 

We  are  also  taught  that  man  was  created  in  the  image 
of  God.  In  what  did  this  likeness  to  God  consist  ?  We 
answer : 

(1)  In  the  "constitution  of  man's  nature."  He  was 
created  a  free,  rational,  moral,  personal  spirit.  This 
phase  of  the  likeness  was  not  lost  in  the  fall  of  man ; 
in  fact,  it  is  indestructible. 

(2)  In  the  "perfection  and  integrity  of  man's  nature." 
This  includes  knowledge,  righteousness,  and  holiness. 
This  is  the  likeness  to  God  which  was  lost  by  the  fall, 
and  to  which  we  are  restored  in  regeneration. 

(3)  In  the  "dignity  and  authority  delegated  to  man" 
in  Gen.  i.  28 — dominion  over  the  creatures. 

When  it  is  affirmed  that  Adam  and  Eve  had  the  "law 
of  God  written  in  their  hearts,"  it  means : 

(1)  That  they  had  a  clear  perception  of  duty. 

(2)  A  deep  sense  of  obligation  to  perform  duty. 
The  Confession  says:    "Beside  this  law  written  in 

their  hearts  they  received  a  command  not  to  eat  of  the 
tree  of  good  and  evil."    This  was  a  special  test  of  obedi- 


Theology  for  the  People.        75 

ence  to  which  God  was  pleased  to  subject  our  first 
parents.  They  were  endued  with  power  to  keep  God's 
law ;  and  yet,  "under  a  possibility  of  transgressing, 
being  left  to  the  liberty  of  their  own  will,  wThich  was 
subject  unto  change." 

4.  The  quality  of  creation.  This  is  stated  in  Gen. 
i.  31,  "And  God  saw  everything  that  he  had  made,  and, 
behold,  it  was  very  good."  All  of  these  created  objects 
were  "very  good,"  both  with  reference  to  their  respective 
kinds,  and  God's  design  in  their  creation.  As  we  to-day 
look  out  over  the  material  universe,  we  behold  the  rav- 
ages of  sin.  How  marred  the  picture  !  "The  agitations, 
convulsions,  apparent  disasters  that  are  sometimes  seen 
in  it ;  the  pains  and  sorrows  it  inflicts  on  man ;  the 
tragic  bereavements  it  sometimes  strews  in  his  path, 
are  explicable  only  in  the  light  of  the  moral  nature,  and 
position  of  man  himself,  viewed  as  a  creature  under 
discipline.  In  other  words,  it  is  in  the  character  of  man 
as  sinful,  and  in  the  exigencies  of  a  moral  administra- 
tion over  man,  and  in  the  character  of  God  as  a  moral 
Sovereign  and  Judge,  that  such  facts  in  the  material 
universe  must  find  their  explanation.  It  is  a  profound 
doctrine  of  Paul,  worthy  of  remembrance  here,  that  the 
whole  creation  groaneth  and  travaileth  together  in  pain 
through  its  relationship  to  human  sin,  and  is  waiting 
for  its  participation  in  that  deliverance  from  sin,  which 
man  is  yet  to  enjoy." 

Says  Eccles.  vii.  29,  "God  hath  made  man  upright ; 
but  they  have  sought  out  many  inventions." 

5.  God's  design  in  creation.  It  was  "for  the  mani- 
festation of  the  glory  of  his  eternal  power,  wisdom,  and 
goodness."      Says   another,   "The  manifestation  of  his 


76         Theology  for  the  People. 

own  glory  is  intrinsically  the  highest  and  worthiest  end 
that  God  could  propose  to  himself.  The  highest  attain- 
ment of  this  supreme  end  carries  with  it  the  largest 
possible  measure  of  good  to  the  creature."  What  is 
glory  ?  It  is  manifested  excellence.  The  excellence  of 
God's  attributes  of  power,  wisdom,  and  goodness  is 
manifested  by,  or  through,  their  exercise.  Let  it  be 
borne  in  mind  that  in  God's  creative,  providential,  and 
gracious  dispensations,  the  end  in  view  is  the  glory  of 
God. 

Before  leaving  the  subject  of  creation,  I  desire  to 
sound  a  note  of  warning  to  young  men  who,  in  our 
secular  institutions  of  learning,  may  imbibe  the  theories 
of  evolution.  Recently  a  young  man  in  one  of  our 
Southern  universities  received  instruction  in  the  doc- 
trine of  evolution.  He  returned  to  his  home,  called  for 
his  church  letter,  and  put  it  in  the  fire.  Says  Dawson, 
"The  border-land  between  science  and  religion  is  one 
which  men  cannot  be  prevented  from  entering;  but 
what  they  may  find  there  depends  very  much  on  them- 
selves. Under  wise  guidance,  it  may  prove  to  us  an 
Eden,  the  very  gate  of  heaven,  and  we  may  acquire  in  it 
larger  and  more  harmonious  views  of  both  the  seen  and 
the  unseen  of  science  and  religion.  But,  on  the  other 
hand,  it  may  be  found  to  be  a  battle-field  or  a  bedlam,  a 
place  of  confused  cries,  and  incoherent  ravings,  and 
strewn  with  the  wrecks  of  human  hopes  and  aspira- 
tions." 

The  following  from  the  pen  of  Huxley  is  worthy  of 
careful  consideration :  "Men  of  science,  like  young  colts 
in  a  fresh  pasture,  are  apt  to  be  exhilarated  on  being 
turned  into  a  new  field  of  inquiry,  and  to  go  off  at  a 


Theology  fob  the  People.  77 

gallop,  in  total  disregard  of  hedges  and  ditches,  losing 
sight  of  the  real  limitation  of  their  inquiries,  and  to 
forget  the  extreme  imperfection  of  what  is  known." 
Shall  the  young  men  of  the  day  reject  the  scriptural 
doctrine  of  man's  creation,  while  such  noted  "naturalists 
as  Virchow  of  Germany,  Wallace  of  England,  and  Dana 
of  our  own  country,  unite  with  De  Quatrefages  and 
Dawson  in  rejecting  the  hypothesis  of  evolution  as  ap- 
plied to  man  ?" 

The  word  providence  occurs  only  once  in  scripture, 

Acts  xxiv.  2 ;    and  even  in  this  passage  the  reference  is 

not  to  God's  providence.     The  doctrine 

Providence.  m 

of  providence,  however,  is  taught 
throughout  the  Bible.  The  word  providence,  literally, 
means  foresight.  Its  doctrinal  meaning  is  succinctly 
stated  in  the  Shorter  Catechism:  "God's  works  of 
providence  are  his  most  holy,  wise  and  powerful,  pre- 
serving and  governing  all  his  creatures  and  all  their 
actions."  It  is  here  taught  that  providence  includes 
1  wo  departments:  1.  Preservation.  2.  Government.  It 
is  also  affirmed  that  preservation  and  government  are 
"most  holy,  wise  and  powerful/' 

God  executes  his  decrees  in  the  works  of  creation 
and  providence.  "God's  foreordination  gives  us  his  plan. 
Creation  gives  the  absolute  commencement  of  things  in 
time.  Providence  embraces  two  departments :  1.  Preser- 
vation of  all  things  as  created.  2.  Government  of  all 
things  thus  preserved,  so  that  all  the  ends  for  which 
they  were  created  are  infallibly  accomplished."  As 
stnted  in  the  Confession  of  Faith,  Chap.  V.,  "God,  the 
great  Creator  of  all  things,  doth  uphold,  direct,  dispose 
and  govern  all  creatures,  actions  and  things,  from  the 


78 


Theology  for  the  People. 


greatest  even  to  the  least,  by  his  most  wise  and  holy 
providence,  according  to  his  infallible  foreknowledge, 
and  the  free  and  immutable  counsel  of  his  own  will,  to 
the  praise  of  the  glory  of  his  wisdom,  power,  justice, 
goodness  and  mercy." 

As  we  study  this  important  subject,  we  note  five  topics 
which  are  worthy  of  careful  consideration: 

1.  The  fact  of  providence.  Says  Heb.  i.  3,  "Who, 
being  the  brightness  of  his  glory,  and  the  express  image 
of  his  person,  and  upholding  all  things  by  the  word  of 
his  power."  See  Ps.  ciii.  19,  "The  Lord  hath  prepared 
his  throne  in  the  heavens ;  and  his  kingdom  ruleih  over 
ail."  Gen.  xlv.  7,  "And  God  sent  me  before  you,  to 
preserve  you  a  posterity  in  the  earth,  and  to  save  your 
lives  by  a  great  deliverance."  Dan.  iv.  35,  "And  he 
doeth  according  to  his  will  in  the  army  of  heaven,  and 
among  the  inhabitants  of  the  earth ;  and  none  can  stay 
his  hand,  or  say  unto  him,  What  doest  thou?"  Col. 
i.  17,  "By  him  all  things  consist."  This  scriptural  doc- 
trine stands  opposed  to  the  following  mischievous 
theories : 

(1)  That  of  the  Epicurean,  which  maintains  that 
there  is  intelligent  deity;  but  that  it  is  wholly  incon- 
sistent with  his  majesty  to  concern  himself  about  the 
affairs  of  this  world.  This  theory  fails  to  recognize  the 
fact  that  God  is  infinite  in  his  perfections. 

(2)  Socinian  view:  That  the  relation  which  God  sus- 
tains to  the  world  is  like  that  which  a  clock-maker  sus- 
tains to  a  clock;  he  makes  his  clock,  winds  it  up,  and 
then  retires,  leaving  it  to  the  operation  of  general  laws 
with  which  he  originally  endowed  it. 

(3)  Pantheistic  view:   There  is  no  providential  rela- 


Theology  foe  the  People.  79 

tionship,  because  of  the  actual  identity  of  God  and  the 
universe;    God  is  all,  and  all  is  God. 

(4)  Theory  of  continued  creation,  or  perpetual  recrea- 
tion: "That  creatures,  or  second  causes,  have  no  real 
continuous  existence ;  but  are  reproduced  or  recreated 
every  successive  moment  out  of  nothing."  This  theory 
would  subvert  God's  moral  government  and  render  the 
judgment  day  an  impossibility.  If  this  view  were  cor- 
lect,  we  could  never  hang  a  man  for  murder.  He  would 
deny  his  existence  the  moment  before  the  commission 
of  the  alleged  murder;  he  would  deny  his  identity. 
This  theory  makes  God  the  only  agent  in  the  universe. 
What  is  preservation  as  taught  in  scripture?  Says 
another:  "It  is  that  continued  exercise  of  the  divine 
energy  whereby  the  Creator  upholds  all  his  creatures 
in  being,  and  in  the  possession  of  all  those  inherent 
properties  and  qualities  with  which  he  endowed  them 
at  their  creation,  and  of  those  also  which  they  may 
subsequently  have  acquired  by  habit  or  development." 

In  governing  all  his  creatures  and  all  their  actions, 
God  "never  violates  the  law  of  their  several  natures." 
He  so  governs  that  his  purpose  is  consistently  and  infal- 
libly executed. 

2.  The  method  of  providence.  Says  the  Confes- 
sion, "Although,  in  the  relation  to  the  foreknowledge 
and  decree  of  God,  the  first  cause,  all  things  come  to 
pass  immutably  and  infallibly,  yet,  by  the  same  provi- 
dence, he  ordereth  them  to  fall  out  according  to  the 
nature  of  second  causes,  either  necessarily,  freely  or 
contingently.  God,  in  his  ordinary  providence,  maketh 
use  of  means,  yet  is  free  to  work  without,  above  and 
against  them,  at  his  pleasure."     The  Confession  clearly 


80         Theology  for  the  People. 

teaches  that  God,  the  great  First  Cause,  orders  all  things 
to  fall  out  according  to  the  nature  of  second  causes ;  or, 
in  other  words,  "God  ordinarily  ordereth  all  things  to 
fall  out  according  to  the  nature,  and  through  the  activity 
of  what  are  generieally  called  second  causes.  These 
causes  are  instituted  by  him,  receive  their  causal  capac- 
ity from  him,  work  under  limitations  which  he  has 
imposed,  towards  ends  and  issues  which,  in  some  deep 
sense,  he  has  chosen  and  predetermined." 

The  divine  activity  is  described  as  working  in  and 
through  three  classes  of  secondary  agencies  or  causes — 

(1)  Those  which  fall  out  "necessarily"  e.  g.,  the  laws 
or  agencies  of  nature.  These  laws  operate  under  neces- 
sity, i.  e.,  they  are  destitute  of  intelligence  and  volition ; 
they  are  alike  incapable  of  choosing,  or  even  knowing, 
the  results  to  be  wrought  out  through  their  agency.  By 
the  phrase,  laws  of  nature,  we  mean  "that  known  and 
settled  order  of  the  divine  agency,  in  which  God  imme- 
diately operates,  or  exerts  his  power,  on  the  material 
world'." 

(2)  Those  which  fall  out  "freely."  Here  we  pass 
from  the  realm  of  natural  law  into  that  of  humanity. 
In  this  latter  sphere  things  do  not  fall  out  necessarily, 
but  freely,  i.  e.,  "according  to  the  constitution  of  the 
human  will  viewed  as  a  second  cause."  Man  is  a  free 
agent,  and  God  will  suffer  no  violence  to  be  done  to  this 
free  agency.  The  human  will  is  a  second  cause,  which 
works  freely  in  "the  region  of  moral  life  and  action." 

(3)  Those  which  fall  out  "contingently."  "The  con- 
ception of  second  causes  working  contingently  is  doubt- 
less brought  in  to  provide  for  an  explanation  of  the 
introduction  and  permission  of  sin.     While  nothing  can 


Theology  for  the  People.  81 

be  viewed  as  accidental  in  the  divine  administration; 
while  even  sin  is  said  to  be  on  the  one  side  permitted  by 
God,  but  on  the  other  side  powerfully  hounded  and  held 
in  check  by  him,  yet  the  Confession  and  Catechisms 
carefully  deny  that  God  either  is  or  can  be  the  author 
or  approver  of  sin;  the  incoming  of  that  dire  calamity 
being  in  a  sense  contingent  in  his  scheme — contingent,, 
but  not  fortuitous  or  irresistible  in  his  sight.  It  is  said,, 
with  justice,  that  there  is  no  contingent  event  or  issue* 
with  God ;  yet  in  his  Word  he  often  seems  to  make  events- 
turn  on  specified  contingencies.  God,  in  his  sovereignty,, 
seems  to  stand  aside  and  suffer  the  human  will,  as  a 
second  cause,  to  work  out  results  which  he  can  never 
approve,  and  for  whose  production  he  will  hold  man's, 
will  to  a  strict  accountability." 

The  Confession  also  teaches  that,  while  God  ordi- 
narily employs  means  in  the  sphere  of  providence,  that 
he  is  not  confined  to  their  use;  but  is  "free  to  work 
without,  above  and  against  them,  at  his  pleasure." 

This  introduces  us  into  the  realm  of  miracles.  What 
is  a  miracle?  Says  Dr.  Hodge,  "It  is  an  event  in  the 
external  world  brought  about  by  the  immediate  effi- 
ciency, or  simple  volition,  of  God."  Says  Dr.  Peck,  "It 
is  a  work  done  by  God  directly,  immediately,  palpable 
to  the  senses."  The  uniformity  of  the  laws  of  nature 
will  continue  only  so  long  as  God  wills  it.  When  God 
said  to  the  winds,  "Be  still,"  the  physical  causes  which 
produced  the  storm  were  arrested.  When  Lazarus  was 
called  from  the  grave,  the  chemical  forces  which  were 
working  the  dissolution  of  his  body  ceased  to  operate. 
In  2  Kings  vi.  5,  6  we  are  told  that  an  axe  was  made 

to  swim.     In  causing  the  axe  to  swim  God  put  into 
6 


82  Theology  for  the  People. 

exercise  a  force  which  counteracted  the  law  of  gravita- 
tion. Had  one  of  the  sons  of  the  prophet  put  his  hand 
down  in  the  water  and  lifted  the  axe  out,  the  law  of 
gravitation  would  have  been  counteracted  by  muscular 
force.  When  a  man  lifts  a  weight  the  law  of  gravitation 
is  not  suspended ;  it  is  counteracted  by  a  stronger  force. 
Says  another,  "Laws  of  nature  are  the  particular  modes 
in  which  the  Deity  exerts  his  power,  which,  being 
uniform,  are  accounted  natural ;  while  any  deviation 
from  them  is  pronounced  to  be  miraculous." 

3.  The  extent  of  providence.  It  embraces  all 
God's  creatures  and  all  their  actions.  It  extends  to  the 
whole  material  universe.  The  fowls  of  the  air,  the  beasts 
of  the  field,  the  fish  of  the  sea,  are  objects  of  God's 
care.  Says  Ps.  civ.  21,  "The  young  lions  roar  after 
their  prey,  and  seek  their  meat  from  God."  Matt.  vi. 
26  says,  "Behold  the  fowls  of  the  air:  for  they  sow 
not,  neither  do  they  reap,  nor  gather  into  barns;  yet 
your  heavenly  Father  feedeth  them." 

God's  providential  government  extends  over  nations. 
Note  Ps.  lxvi.  7,  "He  ruleth  by  his  power  forever ;  his 
eyes  behold  the  nations ;  let  not  the  rebellious  exalt 
Themselves." 

The  providence  of  God  extends  over  individuals.  We 
read  in  Prov.  xvi.  9,  "A  man's  heart  deviseth  his  way: 
but  the  Lord  directeth  his  steps." 

What  is  the  relation  of  God's  providence  to  the  sinful 
acts  of  men  ?  The  Bible  teaches  that  such  acts  occur 
by  God's  permission  and  in  the  execution  of  his  eternal 
purpose.  In  1  Chron.  x.  4  we  are  told  that  Saul  slew 
himself;  in  1  Chron.  x.  14  it  is  affirmed  that  the  Lord 
slew  him. 


Theology  for  the  People.        83 

The  Bible  also  teaches  that  God  restrains  the  wicked- 
ness of  men.  See  Ps.  lxxvi.  10,  "Surely  the  wrath  of 
man  shall  praise  thee:  the  remainder  of  wrath  shalt 
thou  restrain." 

God  overrules  the  wicked  actions  of  men  for  good. 
This  is  strikingly  illustrated  in  the  treatment  of  Joseph 
by  his  brethren,  and  also  in  the  crucifixion  of  Christ. 

The  Bible,  furthermore,  teaches  that  the  sinfulness 
of  wicked  actions  proceeds  from  the  creature;  that  God 
is  not  the  author  of  sin. 

Theologians  teach  that  God's  providence  is  both  gen- 
eral and  special.  Let  it  be  borne  in  mind,  however, 
that  the  distinction  between  a  general  and  special  provi- 
dence "has  reference  to  the  effects  produced,  and  not  to 
God's  agency  in  their  production ;  for  this  is  the  same 
in  all  cases."  Says  another:  "A  general  and  a  special 
providence  cannot  be  two  different  modes  of  divine 
operation.  A  general  providence  is  special  because  it 
secures  general  results  by  the  control  of  every  event, 
great  and  small,  leading  to  that  result.  A  special  provi- 
dence is  general  because  it  specially  controls  all  indi- 
vidual beings  and  actions  in  the  universe.  All  events 
are  so  related  together  as  a  concatenated  system  of  causes 
and  effects  and  conditions,  that  a  general  providence 
that  is  not  at  the  same  time  special  is  as  inconceivable 
as  a  whole  which  has  no  parts,  or  a  chain  which  has  no 
links." 

We  are  not  living  in  a  world  of  chance.  In  Matt. 
x.  29,  30,  we  read:  "Are  not  two  sparrows  sold  for 
a  farthing?  and  one  of  them  shall  not  fall  on  the  ground 
without  your  Father.  But  the  very  hairs  of  your  head 
are  all  numbered." 


84  Theology  for  the  People. 

4.  The  quality  of  providence.  The  Catechism  says 
it  is  "most  holy,  wise  and  powerful."  God's  providence 
must  be  exercised  in  perfect  harmony  with  his  own  per- 
fections. Says  2  Tim.  ii.  13,  "God  cannot  deny  him- 
self." While  this  fact  should  be  a  warning  to  the  im- 
penitent, it  is  a  source  of  great  comfort  to  the  Christian. 
Rom.  viii.  28  says,  "And  we  know  that  all  things  work 
together  for  good  to  them  that  love  God,  to  them  who  are 
the  called  according  to  his  purpose."  When  the  shadows 
of  affliction  gather  over  the  Christian's  heart  and  home, 
he  should  not  forget  to  thank  God  for  a  providence  that 
is  "most  holy,  wise,  and  'powerful."  "Men  grumble  be- 
cause God  puts  thorns  on  roses.  Would  it  not  be  better 
to  thank  God  that  he  puts  roses  on  thorns  ?" 

5.  The  design  of  providence.  The  Confession 
states  the  design  as  follows :  "To  the  praise  of  the  glory 
of  his  wisdom,  power,  justice,  goodness  and  truth." 
What  is  stated  under  the  head  of  God's  design  in  creation 
is  applicable  here. 

So  far,  we  have  considered  God's  activities  with  refer- 
ence to  his  decrees,  creation  and  providence.  We  have 
now  reached  the  great  subject  of  redemption.  As  this 
subject  can  be  more  appropriately  and  logically  consid- 
ered in  subsequent  chapters,  we  shall,  for  the  present, 
defer  its  consideration. 


CHAPTER  VI. 

Man  :  Origin,  ^Nature,  Free  Will,  Probation,  Cove- 
nant of  Works,  Fall,  Sin,  Imputation,  Original 
Sin,  Inability,  Total  Depravity. 


T 


HE  Confession  of  Faith,  Chap.  IV.  Sec.  2,  says, 
"God  created  man,  male  and  female,  with  reason- 
able and  immortal  souls,  endued  with 

Origin. 

knowledge,  righteousness,  and  true 
holiness,  after  his  own  image,  having  the  law  of  God 
written  in  their  hearts,  and  power  to  fulfill  it ;  and  yet 
under  a  possibility  of  transgressing,  being  left  to  the 
liberty  of  their  own  will,  which  was  subject  unto  change. 
Beside  this  law  written  in  their  hearts,  they  received  a 
command  not  to  eat  of  the  tree  of  the  knowledge  of 
good  and  evil ;  which  while  they  kept  they  were  happy 
in  their  communion  with  God,  and  had  dominion  over 
the  creatures."  What  is  affirmed  above  deals  a  death- 
blow to  the  theory  that  man  has  been  evolved  from  a 
lower  order  of  creatures.  Man  claims  a  higher  ancestry 
than  that  of  an  ape.  We  should  gladly  accept  the  facts 
of  science;  such  facts  must  be  in  harmony  with  Scrip- 
ture. A  great  deal  that  is  spoken  and  written  on  the 
doctrine  of  evolution  is  not  science ;  it  is  only  a  phil- 
osophy. "Science  is  different  from  philosophy.  Science 
is  applied  to  facts ;  philosophy  has  to  do  with  causes." 

The  Bible  teaches  that  Adam  was  formed  of  the  dust 
of  the  ground.  Says  Gen.  ii.  22,  "And  the  rib  which  the 
Lord  God  had  taken  from  man,  made  he  a  woman,  and 


86  Theology  for  the  People. 

brought  her  unto  the  man."  The  reader  will  observe 
that  Adam  and  Eve  were  formed  out  of  preexisting 
material.  This  subject  has  already  been  considered 
under  the  head  of  "'Creation."  Gen.  ii.  7  says,  "And 
the  Lord  God  formed  man  of  the  dust  of  the  ground, 
and  breathed  into  his  nostrils  the  breath  of  life ;  and 
man  became  a  living  soul."  "Does  this  mean  that  God 
breathed  into  man  a  part  of  his  own  Spirit,  and  that  the 
human  soul,  proceeding  from  God  immediately,  is  a 
part  or  particle  of  God  ?"  Certainly  not.  It  is  simply 
God's  way  of  stating  that  a  created  soul  was  brought  into 
union  with  a  created  body. 

When  Adam  and  Eve  came  into  being,  they  "had  no 
history,  had  no  inheritance,  had  no  yesterday."  They 
were  created  in  the  maturity  of  their  powers. 

Man  was  created  in  the  image  of  God;  the  law  of 
God  was  written  in  his  heart.  Note  what  is  said  on  this 
point  under  the  head  of  "Creation." 

Man  was  created  in  the  image  of  God  in  knowledge, 
i.  e.,  "spiritual  perception  of  God's  beauty,  excellence 
and  glory.  Adam,  as  endowed  with  this  knowledge, 
looked  abroad  upon  the  creation,  and  saw  what  science, 
with  all  its  discoveries,  so  often  fails  to  discern — the 
traces  of  divine  glory.  He  saw  God  in  all  above,  be- 
neath, around.  Nature  was  a  vast  mirror,  reflecting  the 
divine  beauty,  and,  as  he  saw,  he  loved  and  adored. 
God  to  him  was  everywhere  present ;  the  whole  universe 
was  full  of  his  name.  It  was  written  upon  the  starry 
vault,  the  extended  plain,  the  lofty  mountains,  the 
boundless  sea.  He  knew  God  with  a  spiritual  discern- 
ment as  a  Being  to  be  loved,  feared,  trusted,  worshipped. 
This    spiritual    discernment    was    accompanied    with 


Theology  for  the  People.        87 

righteousness  or  rectitude  of  disposition,  i.  e.,  a  state 
of  soul  in  conformity  with  the  divine  law.  This  spirit- 
ual discernment  and  rectitude  of  disposition  manifested 
his  holiness.  Man  was  created  an  upright  creature,  with 
reason  enlightened  in  the  spiritual  knowledge  of  God, 
with  a  will  prone  to  obey  the  dictates  of  reason  thus 
enlightened,  and,  therefore,  in  accordance  with  the  spirit 
of  the  divine  law." 

The  Scriptures  teach  that  man  is  composed  of  but  two 

constituents,  soul  and  body.     The  terms  employed  in 

Luke  x.  27  are  simply  an  exhaustive 

Nature  of  man.  m 

enumeration  of  the  whole  man.  First 
Thessalonians  v.  23  gives  a  periphrasis  of  a  man  in  his 
entirety.  By  periphrasis  is  meant  the  use  of  several 
words  to  express  the  meaning  of  one.  Man  is  endowed 
with  reason,  with  which  to  distinguish  between  the  true 
and  the  false ;  with  conscience,  with  which  to  distin- 
guish between  the  right  and  the  wrong.  He  was  also 
endowed  with  free  agency.  After  mentioning  the  fact 
that  Adam  and  Eve  had  the  law  of  God  written  in  their 
hearts,  the  Confession  states  that  they  had  power  to 
fulfil  that  law;  and  yet  were  "under  a  possibility  of 
transgressing,  being  left  to  the  liberty  of  their  own  will, 
which  was  subject  unto  change."  Man's  volition,  i.  e., 
willing,  choosing,  is  determined  by  his  desires  and  affec- 
tions ;  these  desires  and  affections  are  as  the  permanent 
disposition  or  character  of  the  man. 

Chapter  X.  of  the  Confession  is  a  wonderful  treatise 

on  this  subject :  "God  hath  endued  the  will  of  man  with 

that  natural  libertv,  that  it  is  neither 

Free-will.  ^  7 

forced,  nor,  by  any  absolute  necessity 
of  nature,  determined,  to  good  or  evil.    Man,  in  his  state 


88  Theology  fok  the  People. 

of  innocency,  had  freedom  and  power  to  will  and  to  do 
that  which  is  good  and  well-pleasing  to  God ;  but  yet 
mutably,  so  that  he  might  fall  from  it.  Man,  by  his 
fall  into  a  state  of  sin,  hath  wholly  lost  all  ability  of  will 
to  any  spiritual  good  accompanying  salvation;  so,  as  a 
natural  man,  being  altogether  averse  from  that  good, 
and  dead  in  sin,  is  not  able,  by  his  own  strength,  to 
convert  himself,  or  to  prepare  himself  thereunto.  When 
God  converts  a  sinner,  and  translates  him  into  the  state 
of  grace,  he  f reeth  him  from  his  natural  bondage  under 
sin,  and,  by  his  grace  alone,  enables  him  freely  to  will 
and  to  do  that  which  is  spiritually  good ;  yet  so  as  that, 
by  reason  of  his  remaining  corruption,  he  doth  not 
perfectly,  nor  only,  will  that  which  is  good,  but  doth  also 
will  that  which  is  evil.  The  will  of  man  is  made  per- 
fectly and  immutably  free  to  good  alone,  in  the  state 
of  glory  only." 

What  we  teach  is  not  the  self-determining  power  of 
the  will,  but  the  self-determining  power  of  the  man  in 
willing.  There  is  a  vast  difference  between  the  two. 
Says  another,  "It  is  self-originated,  self-elected  action, 
with  the  illumination  of  reason  and  conscience,  that 
makes  free  will." 

The  word  probation  means  a  test,  a  trial.    When  God 

created  man,  he  placed  him  under  an  unmodified  moral 

government,   i.   e.,   a   government   not 

Probation.  ■,.« 

modified  by  a  covenant.  Had  man 
been  left  in  this  relation,  he  might  have  lived  for  mil- 
lions of  years,  and  been  lost  at  last  because  of  a  single 
violation  of  law. 

Beside  the  law  written  in  his  heart,  he  received  a 
command  not  to  eat  of  the  tree  of  the  knowledge  of  good 


Theology  for  the  People.  89 

and  evil.  This  prohibition  was  simply  "an  outward  and 
visible  test  to  determine  whether  Adam  was  willing  to 
obey  God  in  all  things." 

Says  our  Catechism:    "When  God  had  created  man, 
he  entered  into  a  covenant  of  life  with  him,  upon  con- 
dition of  perfect  obedience ;  forbidding 

Covenant  of  life. 

him  to  eat  of  the  tree  of  knowledge 
of  good  and  evil,  upon  pain  of  death."  A  covenant  is 
a  stipulation  or  agreement  between  two  or  more  parties. 
This  "covenant  of  life"  is  also  called  the  "covenant  of 
works,"  because  perfect  obedience  was  its  condition. 
In  this  covenant  we  have  a  statement  of : 

1.  The  parties  to  the  covenant,  God  and  Adam.  Adam 
acted,  however,  as  the  head  and  representative  of  his 
whole  race. 

2.  The  promise  annexed  to  the  covenant  was  life. 
This  means  more  than  eternal  existence;  it  means  an 
eternal  state  of  holiness  and  happiness. 

Had  Adam  complied  with  the  condition  of  the  cove- 
nant the  mutability  of  his  will  would  have  been  removed, 
and  instead  of  remaining  "under  the  law  as  a  servant, 
he  would  have  been  adopted  as  a  son."  In  addition  to 
this,  his  posterity  would  have  been  holy,  not  by  natural 
generation,  but  because  of  the  covenant. 

"The  natural  tie  determines  only  who  are  represented ; 
the  federal  tie  actually  causes  them  to  be  represented." 

3.  The  condition  of  the  covenant  was  perfect  obedi- 
ence. 

4.  The  penalty  of  the  covenant  was  death.  It  is  a 
grievous  mistake  to  restrict  the  meaning  of  the  word 
■death  to  the  mere  dissolution  of  the  body.  When  the 
Scriptures  use  the  word  death  in  reference  to  the  con- 


90         Theology  for  the  People. 

sequences  of  violating  God's  law,  it  includes  all  penal 
evil,  i.  e.,  punishment  inflicted  because  of  transgression. 

In  Gen.  ii.  9  we  are  told  of  two  trees  in  the  midst 
of  the  garden :  "the  tree  of  life"  and  "the  tree  of  know- 
ledge of  good  and  evil."    What  do  these  represent  \ 

The  "tree  of  life"  was  a  sacramental  sign  and  seal  of 
the  promise  of  life ;  yet  no  one  had  a  right  to  eat  of  the 
tree  of  life  until  the  condition  of  the  covenant  had  been 
fulfilled.  Says  another :  "It  was  the  seal  of  the  cove- 
nant of  works,  because  it  was  the  outward  sign  and  seal 
of  that  life  which  was  promised  in  the  covenant,  and 
from  which  man  was  excluded  on  account  of  sin,  and 
to  which  he  is  restored  through  the  second  Adam 
(Christ)  in  the  paradise  regained."  What  is  meant  by 
the  "tree  of  knowledge  of  good  and  evil"  ?  Says  Dr. 
Hodge :  "It  seems  plain,  from  the  whole  narrative,  that 
the  tree  of  knowledge  was  a  tree  the  fruit  of  which 
imparted  knowledge.  Not,  indeed,  from  any  inherent 
virtue,  it  may  be,  in  the  tree  itself;  but  from  the  ap- 
pointment of  God."  Was  this  the  design  of  the 
tree? 

Says  Dr.  Thornwell :  "The  tree  was  simply  the  instru- 
ment of  trying  the  human  will ;  and  if,  instead  of  the 
knowledge  of  good  and  evil,  you  call  it  the  tree  of  the 
choice  of  good  and  evil,  you  will  have  what  I  take  to  be 
the  precise  import  of  the  inspired  appellation." 

Says  Dr.  Peck :  "The  language  of  the  tree  is  this : 
what  God  commands  is  good;  what  he  forbids  is  evil; 
this  is  the  reason  why  it  is  called  the  tree  of  the  know- 
ledge of  good  and  evil."  In  my  judgment,  the  experi- 
mental knowledge  imparted  through  the  eating  of  the 
fruit  was  the  effect,  but  not  the  design,  of  the  name  given 


Theology  fok  the  People.  91 

to  the  tree.  As  expressed  by  another:  "The  tree  stood 
in  the  midst  of  the  garden,  that  Adam  might  often  see 
it,  and  that  the  sight  of  it  might  constantly  lead  him  to 
say,  'There  is  the  tree  which  teaches  me  that  it  is  good 
to  obey,  and  evil  to  disobey.'  It  seems  to  have  been 
intended  to  teach  good  and  evil,  without  the  painful 
experience  of  losing  the  one  and  incurring  the  other." 

Had  man  been  left  under  an  unmodified  moral  gov- 
ernment, justification  and  imputation  would  have  been 
impossible.  "The  limitation  of  probation  as  to  time, 
and  the  limitation  of  probation  as  to  persons,  have  intro- 
duced two  principles  which  pervade  every  dispensation 
of  religion  to  our  race, — the  principle  of  justification 
and  the  principle  of  imputation."  This  fact  is  worthy 
of  most  careful  consideration.  Had  Adam  been  left 
under  an  unmodified  moral  government,  he  would  have 
remained  a  servant;  adoption  would  have  been  an  im- 
possibility. Had  he  complied  with  the  condition  of  the 
"covenant  of  works,"  he  and  his  posterity  would  have 
become  sons.  Since  he  failed  to  comply,  sonship  becomes 
a  possibility  under  the  "covenant  of  grace"  only. 

Says  the  Shorter  Catechism :  "Our  first  parents,  being 

left  to  the  freedom  of  their  own  will,  fell  from  the 

estate  wherein  they  were  created,  bv 

Fall.  J  '       J 

sinning  against  God."  They  ate  "the 
forbidden  fruit."  "The  covenant,  being  made  with 
Adam,  not  only  for  himself,  but  for  his  posterity,  all 
mankind,  descending  from  him  by  ordinary  generation, 
sinned  in  him,  and  fell  with  him  in  his  first  trans- 
gression." 

"The  fall  brought  mankind  into  an  estate  of  sin  and 
misery." 


92         Theology  for  the  People. 

What  is  sin  ?  Says  the  Catechism :  "Sin  is  any  want 
of  conformity  unto,  or  transgression  of,  the  law  of  God." 
"It  is  not  oelng,  or  not  doing  what  God 
requires."  "The  sinfulness  of  that 
estate  whereinto  man  fell,  consists  in  the  guilt  of  Adam's 
first  sin,  the  want  of  original  righteousness,  and  the  cor- 
ruption of  his  whole  nature,  which  is  commonly  called 
original  sin;  together  with  all  actual  transgressions 
which  proceed  from  it." 

In  Gen.  iii.  1-6  we  are  told  of  the  temptation  of  our 
first  parents.  "The  serpent  is  neither  a  figurative 
designation  of  Satan ;  nor  did  Satan  assume  the  form 
of  a  serpent."  Satan  was  the  tempter;  but  he  used  a 
real  serpent  as  his  instrument,  or  agent.  In  this  tragedy 
the  actors  appear  in  the  following  order:  Serpent,  Eve, 
Adam.  In  dealing  with  these  actors,  God  observes  the 
same  order. 

The  law  of  God  cannot  be  violated  with  impunity. 
In  law  there  are  two  elements : 

1.  Precept — Something  commanded  to  be  done,  or 
something  prohibited. 

2.  Penalty — Suffering  exacted  of  the  law-breaker, 
or  evil  judicially  inflicted  in  satisfaction  of  justice. 
Adam  failed  to  render  obedience  to  the  precept,  and 
incurred  the  penalty  of  God's  law.  When  Adam  failed 
we  failed ;  he  stood  as  our  representative.  Is  it  argued 
that  this  covenant  arrangement  with  Adam  was  unfair 
to  his  posterity — that  each  descendant  should  have  stood 
his  own  probation  ? 

In  speaking  of  Adam's  representation  as  a  human 
arrangement,  Dr.  Dabney  says: 

"Now,  a  race  of  men,  being  created  holy  and  happy, 


Theology  for  the  People.  93 

there  were,  as  far  as  the  human  mind  can  imagine,  but 
four  plans  possible  for  them — 

"1.  To  be  left  under  their  natural  relation  to  God 
forever.  This  plan  would  have  resulted,  sooner  or  later, 
in  the  sin  and  fall  of  every  member  of  the  race. 

"2.  To  have  the  gracious  offer  of  a  covenant  of  works, 
under  which  each  person  should  stand  for  himself,  and 
a  successful  probation  of  some  limited  time,  say  seventy 
years,  be  kindly  accepted  by  God  for  his  justification 
and  adoption  into  eternal  life.  Would  not  this  scheme 
result  in  death  ?  The  actual  failure  of  the  first  man's 
probation  would  settle  the  question  as  to  him.  The  next 
would  have  had  the  same  chances  of  fall,  aggravated  by 
the  evil  example  and  enticements  of  the  first ;  and  soon 
the  current  of  evil  would  have  become  so  general  that 
all  would  go  with  it. 

"3.  For  God  to  enter  into  such  a  covenant  of  works, 
for  a  limited  period,  with  the  head  of  the  race  federally, 
for  himself  and  his  race,  so  that  if  he  stood  the  limited 
probation,  justification  and  adoption  should  be  gra- 
ciously bestowed  on  him,  and  in  him,  on  all  the  race; 
and  if  he  failed,  all  should  be  condemned  in  him.  This 
was  the  plan  actually  chosen. 

"Let  us  compare  the  three  plans,  and  see  if  the  third 
is  not  the  most  benevolent.  Under  this  plan  the  proba- 
bilities of  a  favorable  issue  were  as  great  as  could  well 
be  imagined,  compatibly  with  leaving  the  creature 
mutable  at  all;  for  instead  of  having  a  risk  repeated 
millions  of  times,  under  circumstances  increasingly  un- 
toward, only  one  risk  was  permitted  ;  and  this  was  under 
the  most  favorable  conditions  possible.  The  probationer 
had  no  human  bad  company;  he  was  in  the  maturity  of 


94  Theology  for  the  People. 

his  powers  and  knowledge ;  whereas  his  posterity  would 
have  had  to  begin  their  trial  in  their  inexperienced  boy- 
hood.   He  had  the  noblest  motives  to  stand,  imaginable. 

"4.  For  God  to  communicate  himself  at  once  to  every 
reasonable  creature,  so  as  absolutely  to  confirm  his  will 
against  sin,  without  proposing  any  covenant,  or  proba- 
tion, at  all.  Why  this  was  not  done  is  answered  in 
Matt.  xi.  26,  'Even  so,  Father;  for  so  it  seemed  good  in 
thy  sight.' 

"This  fourth  plan  being  excluded,  as  stubborn  fact 
proves  it  was,  the  federal  arrangement  made  with  Adam 
for  his  posterity  was  the  most  liberal  one." 

We  are  now  brought  face  to  face  with  the  principle  of 

imputation.     To  impute  is  to  reckon  to  one's  account; 

"to  lay  to  one's  charge  as  a  iust  ground 

Imputation,  what?  ^  °  ° 

of  legal  procedure."  We  see  the  prin- 
ciple of  imputation  beautifully  illustrated  in  Paul's 
Epistle  to  Philemon,  verse  18,  "If  he  [i.  e.,  Onesimus] 
hath  wronged  thee,  or  oweth  aught,  put  that  on  mine 
account."  The  guilt  of  Adam's  sin  was  imputed  to  us. 
Our  transgression  of  law  has  produced  two  results — 

1.  Guilt,  i.  e.,  just  liability  to  punishment,  or  legal 
obligation  to  suffer  the  penalty  of  God's  violated  law. 
Says  another,  "Guilt  is  the  connecting  link  between 
crime  and  its  punishment ;  it  is  the  link  which  connects 
the  sinner  with  his  doom ;  the  bond  which  unites  trans- 
gression with  death." 

2.  Pollution,  i.  e.,  man's  nature  is  debased.  This 
has  reference  to  the  stain,  the  defilement  of  sin. 

Says  Dr.  Dabney,  "This  is  the  amount  of  the  sinner's 
federal  union  with  Adam :  that  the  offspring  shall  have 
from  the  beginning  the  same  legal  status  and  moral 


Theology  for  the  People.  95 

nature  which  his  head  determined  for  himself  by  his 
acts  while  under  probation." 

What  is  the  misery  of  that  estate  whereinto  man  fell  % 
"All  mankind,  by  their  fall,  lost  communion  with  God, 
are  under  his  wrath  and  curse,  and  so  made  liable  to 
all  the  miseries  in  this  life,  to  death  itself,  and  to  the 
pains  of  hell  forever." 

Wrath  of  God,  what  ?  It  is  his  righteous  displeasure 
manifested  toward  sin,  and  his  determination  to  punish 
sin. 

Curse  of  God,  what  ?    It  is  the  penalty  of  the  law. 

What  effect  did  the  sin  of  eating  the  forbidden  fruit 
have  on  our  first  parents  %    By  this  sin  they  fell  from — 

1.  Their  original  righteousness. 

2.  Communion  with  God. 

In  consequence  of  this  fall  they  became — 

1.  Dead  in  sin. 

2.  Wholly  defiled  in  all  the  faculties  and  parts  of  soul 
and  body. 

What  effect  did  this  sin  have  on  the  posterity  of 
Adam  and  Eve  ?  They,  first  parents,  being  the  root  of 
all  mankind — 

1.  The  guilt  of  this  sin  was  imputed  to  all  their  pos- 
terity descending  from  them  by  ordinary  generation. 

2.  The  "same  death  in  sin  and  corrupted  nature  con- 
veyed to  all  their  posterity,  descending  from  them  by 
ordinary  generation." 

From  this  original  corruption  all  actual  transgres- 
sions proceed.  "The  instant  the  law  was  violated,  its 
penalty  began  to  operate,  although,  on  account  of  the 
intervention  of  the  dispensation  of  grace,  the  full  effect 
of  the  sentence  is  suspended  during  the  present  life. 


96  Theology  for  The  People. 

The  Spirit  of  God  was  withdrawn  the  instant  man  fell, 
and  he  at  once  became  spiritually  dead,  physically  mor- 
tal, and  under  sentence  of  death  eternal."  Adam  did 
not  drop  dead  in  a  moment,  yet  he  did  become  physically 
mortal.  A  girdled  tree  may  retain  its  verdure  for  a 
short  while;  yet  the  girdling  has  introduced  into  the 
tree  a  principle  of  decay  and  death.  Man  is  spiritually 
dead.  If  you  take  your  knife  and  cut  off  a  branch  of  a 
vine,  the  branch  will  die ;  the  life  of  the  vine  no  longer 
flows  into  the  branch.  The  withdrawal  of  the  Holy 
Spirit  cut  us  off  from  communion  with  God,  and  the 
result  was  spiritual  death.  In  his  lost  estate  man  has 
physical  life,  intellectual  life,  but  no  spiritual  life. 

The  phrase  original  sin  designates  hereditary  moral 

corruption.     This  sin  is  called  original,  "not  because  it 

belongs  to  the  original  constitution  of 

Original  sin.  °  .      ° 

our  nature  as  it  came  forth  from  the 
hand  of  God,  but  because,  first,  it  is  derived  by  ordinary 
generation  from  Adam,  the  original  root  of  the  human 
race;  and,  second,  it  is  the  inward  root  or  origin  of  all 
the  actual  sins  that  defile  our  lives."  Original  sin  is 
the  corruption  of  our  nature.  The  following  facts 
prove  the  doctrine  of  original  sin : 

1.  Teaching  of  the  Bible.  Rom.  vii.  17  speaks  of  "sin 
that  dwelleth  in  me."  "For  I  was  born  in  iniquity ;  and 
in  sin  did  my  mother  conceive  me"  (Ps.  li.  5).  "You 
hath  he  quickened  who  were  dead  in  trespasses  and 
sins"  (Eph.  ii.  1).  "We  were  by  nature  the  children 
of  wrath  [objects  of  wrath],  even  as  others"  (Eph.  ii. 
3).  "Do  men  gather  grapes  of  thorns,  or  figs  of  this- 
tles ?  Even  so  every  good  tree  bringeth  forth  good 
fruit;    but  a  corrupt  tree  bringeth  forth  evil  fruit.     A 


Theology  for  the  People.        97 

good  tree  cannot  bring  forth  evil  fruit,  neither  can  a 
corrupt  tree  bring  forth  good  fruit"  (Matt.  vi.  16-18). 
Now  note  Matt.  xv.  19,  "For  ont  of  the  heart  proceed 
evil  thoughts,  murders,  adulteries,  fornications,  thefts, 
false  witness,  blasphemies."  In  the  light  of  these  pas- 
sages of  Scripture,  how  can  a  man  be  held  responsible  for 
actual  transgression  if  he  is  not  responsible  for  the  cor- 
rupt nature  from  which  all  actual  transgressions  pro- 
ceed ? 

2.  We  all  know  that  many  infants  die ;  they  die  be- 
fore they  have  ever  been  guilty  of  actual  transgression. 
We  also  know  that  physical  death  is  part  of  the  penalty 
of  sin.  These  little  lifeless  forms  bear  mute  testimony 
to  the  doctrine  of  original  sin.  While  we  gaze  on  the 
little  casket,  and  behold  another  proof  of  the  doctrine 
of  original  sin,  let  us  thank  God  that  through  grace  the 
tender  Shepherd  takes  the  little  lamb  to  his  own  bosom. 

3.  The  Bible  teaches  that  sins  of  omission,  as  well 
as  of  commission,  are  heinous  in  God's  sight.  "We 
are  responsible,  not  only  for  doing  what  we  ought  not 
to  have  done,  but  for  not  doing  what  we  ought  to  have 
done.  We  ought  to  be  perfectly  holy,  and  we  are  not, 
and  cannot  be  in  this  life.  This  cannot  be  explained 
without  supposing  that  we  are  responsible  for  our  cor- 
rupt nature." 

4.  We  prove  the  doctrine  of  original  sin  from  what 
the  Bible  teaches  concerning  the  nature  and  necessity 
of  regeneration.     This  will  be  considered  later. 

Our  Confession  of  Faith,  Chap.  VI.,  teaches  that  we 
are  responsible  for  original  sin :  "Every  sin,  both  origi- 
nal and  actual,  being  a  transgression  of  the  righteous 
law  of  God,  and  contrary  thereunto,  doth,  in  its  own 


98  Theology  for  the  People. 

nature,  bring  guilt  upon  the  sinner."  How  do  we  be- 
come responsible  for  original  sin  ?  Let  the  fifth  chapter 
of  Romans  answer:  "Wherefore  as  by  one  man  sin 
entered  into  the  world,  and  death  by  sin;  and  so  death 
passed  upon  all  men,  for  that  all  have  sinned."  "There- 
fore, as  by  the  offence  of  one,  judgment  came  upon  all 
men  to  condemnation."  "For  as  by  one  man's  disobedi- 
ence many  were  made  sinners." 

By  this  we  mean  the  "inability  of  the  soul  to  change 

its  own  nature,  or  to  do  anything  spiritually  good,  in 

obedience  to  the  divine  law."      This 

Inability. 

inability  is  one  of  the  consequences  en- 
tailed by  the  sin  of  Adam  upon  his  posterity.  Let  us 
observe  the  distinction  between  liberty  and  ability.  By 
the  phrase,  liberty,  we  mean  "the  property  of  a  free 
agent  to  exercise  volitions  as  he  pleases."  By  the  term, 
ability,  we  mean  the  power  of  a  depraved  soul  to  change 
its  own  nature.  Such  ability  man  does  not  possess.  Says 
Chap.  IX.,  Sec.  3,  of  the  Confession:  "Man,  by  his  fall 
into  a  state  of  sin,  hath  wholly  lost  all  ability  of  will  to 
any  spiritual  good  accompanying  salvation ;  so  as  a 
natural  man,  being  altogether  averse  from  that  good, 
and  dead  in  sin,  is  not  able,  by  his  own  strength,  to  con- 
vert himself,  or  to  prepare  himself  thereunto." 

Before  the  fall  ability  was  the  measure  of  responsi- 
bility. Our  first  parents  had  "the  law  of  God  written  in 
their  hearts,  and  power  to  fulfil  it."  What  a  change 
sin  has  wrought!  The  Confession  says:  "Man,  by  his 
fall  into  a  state  of  sin,  hath  wholly  lost  all  ability  of  will 
to  any  spiritual  good  accompanying  salvation."  Ability 
is  not  the  measure  of  responsibility. 

Since  the  fall  man  has  been  in  the  possession  of  all 


Theology  for  the  People.        99 

the  constitutional  faculties  essential  to  free  moral 
agency:    reason,  conscience,  free  will. 

"Man  possesses  the  requisite  faculties ;  but  such  is  the 
state  of  his  faculties,  that  apart  from  divine  grace,  right 
action  is  impossible."  Must  God  lower  the  bars  of  jus- 
tice because  man  has  violated  his  law  ? 

Says  another:  "God  deals  with  the  sinner  according 
to  the  measure  of  his  responsibility,  not  of  his  sinful 
inability." 

How  do  we  account  for  the  power  and  universality  of 
sin  ?  Is  man  in  his  natural  estate  self -ruined  and  help- 
less ?    The  following  answers  have  been 

Total  depravity. 

given : 

Pelagianism  says :  Man  is  well ;  and  that  responsi- 
bility is  in  exact  proportion  to  ability. 

Semi-Pelagianism  says:  Man  is  sick.  The  human 
will  takes  the  initiative  in  right  action ;  but  needs  divine 
assistance. 

Arminianism  says :  Man  is  dead.  Grace  takes  the 
initiative  in  regeneration ;  but  depends  upon  human 
cooperation  for  its  effect. 

Augustinianism  says :  Man  is  dead.  The  Holy  Spirit 
regenerates ;  and  that  too,  without  human  cooperation. 
If  man  is  dead  in  sin,  he  cannot  cooperate  in  his  own 
regeneration ;  if  he  is  not  dead,  he  need  not  cooperate. 
When  Saul  was  on  his  way  to  Damascus  to  persecute 
God's  children,  did  he  take  the  initiative  in  his  own 
regeneration?  When  Lazarus  was  restored  to  life,  did 
he  cooperate  with  Jesus  in  the  very  act  of  passing  from 
death  to  life  ? 

When  we  insist  that  man  is  totally  depraved,  we  do 
not  mean  that  he  has  lost  all  amiable  qualities,  or  that 


100        Theology  for  the  People. 

he  is  as  bad  as  it  is  possible  for  him  to  be.     Here  is 
what  we  do  mean : 

1.  He  has  lost  communion  with  God ;  is  cut  off  from 
the  source  of  spiritual  life. 

2.  Positive  habitus,  or  native  disposition,  of  soul 
pointing  ever  to  sin. 

3.  Depravity  pervades  man's  whole  being.  The  mind 
is  darkened,  the  heart  hardened,  the  affections  vile, 
memory  treacherous,  the  will  perverse,  conscience  is  not 
destroyed,  but  the  "accuracy  of  its  verdict  is  disturbed," 
the  bodily  appetites  are  inordinate,  and  the  members 
of  the  body  instruments  of  unrighteousness. 

4.  Final,  so  far  as  man  is  concerned.  The  most 
searching,  microscopic  investigation  fails  to  discover  in 
man  a  solitary  recuperative  principle.  If  left  to  self, 
he  is  ruined  forever. 

"Sin,  like  a  venomous  disease, 
Infects  our  vital  blood; 
The  only  balm  is  sovereign  grace, 
And  the  physician,  God." 

In  one  of  John  Howe's  sermons,  he  describes  "fallen 
man  as  a  temple  in  ruins, — a  magnificent  temple,  though 
in  ruins,  on  whose  lofty  front  are  still  legible  the  solemn 
words : 

'Here  God  Once  Dwelt/  * 


CHAPTER  VII. 

Christ  the  Mediator:    Incarnation,  Person,  Mis- 
sion, Offices,  Humiliation,  Exaltation. 

THIS    means    that    Christ    became    man,    assumed 
human  nature.     Says  the  Catechism,  "Christ,  the 
Son  of  God,  became  man,  by  taking  to 

Incarnation.  '      u  ° 

himself  a  true  body  and  a  reasonable 
soul,  being  conceived  by  the  power  of  the  Holy  Ghost, 
in  the  womb  of  the  Virgin  Mary,  and  born  of  her,  yet 
without  sin." 

The  doctrine  of  the  incarnation  is  explicitly  taught 
in  the  Scriptures.  Note  John  i.  1,  14,  "In  the  beginning- 
was  the  Word,  and  the  Word  was  with  God,  and  the 
Word  was  God.  And  the  Word  was  made  flesh,  and 
dwelt  among  us."  A  word  is  the  expression,  revelation 
or  vehicle  of  thought.  Christ,  "the  Word,"  is  the  reve- 
lation of  the  Godhead.  This  "Word  was  made  flesh, 
and  dwelt  among  us."  The  doctrine  of  the  incarnation 
is  also  taught  in  1  John  i.  1-3  ;  1  Tim.  iii.  16  ;  Philemon 
ii.  6-11. 

Our  Confession,  Chap.  VIII.,  Sec.  2,  says,  "The  Son 

of  God,  the  second  person  in  the  Trinity,  being  very  and 

eternal    God,    of    one    substance,    and 

Person  of  Christ. 

equal  with  the  Father,  did,  when  the 
fullness  of  time  was  come,  take  upon  him  man's  nature, 
with  all  the  essential  properties  and  common  infirmities 
thereof,  yet  without  sin ;  being  conceived  by  the  power 
of  the  Holy  Ghost,  in  the  womb  of  the  Virgin  Mary,  of 


102  Theology  foe  the  People. 

her  substance.  So  that  two  whole,  perfect  and  distinct 
natures,  the  Godhead  and  the  manhood,  were  insepar- 
ably joined  together  in  one  person,  without  conversion, 
composition  or  confusion.  Which  person  is  very  God 
and  very  man,  yet  one  Christ,  the  only  Mediator  be- 
tween God  and  man."  This  declaration  is  wonderfully 
clear  and  comprehensive. 
The  Bible  teaches — 

1.  That  Christ  had  a  divine  nature ;   he  was  God. 

2.  That  Christ  had  a  complete  human  nature.  He 
had  a  true  body  and  a  reasonable  soul.  "True  body," 
i.  e.,  a  material  body  of  flesh  and  blood;  it  was  not  a 
phantasm. 

His  body  increased  in  stature,  passing  through  the 
stages  of  development  from  childhood  to  manhood.  His 
body  was  "subject  to  pain,  pleasure,  hunger,  thirst, 
fatigue,  suffering  and  death." 

Christ  also  had  "a  reasonable  soul,"  i.  e.,  a  rational 
soul.  He  thought,  felt  and  reasoned;  he  increased  in 
wisdom ;  consequently,  he  must  have  had  a  finite  human 
intelligence. 

3.  These  two  natures,  divine  and  human,  are  entirely 
distinct,  without  any  mixture  or  confusion. 

4.  Christ  is  one  person. 

When  we  affirm  that  Christ  has  two  natures,  the 
word  nature  means  substance,  that  which  is.  A  child  is 
apt  to  think  of  substance  as  something  solid,  e.  g.,  a 
piece  of  wood,  stone,  or  iron.  When  nature,  as  above,  is 
employed  in  the  sense  of  substance,  it  means  the  being, 
or  the  "entity  in  which  properties,  attributes  and  quali- 
ties inhere,  and  of  which  they  are  the  manifestation. 
The  substance  which  we  designate  the  soul  is  immaterial 


Theology  for  the  People.  103 

— that  is,  it  has  none  of  the  properties  of  matter.  It  is 
spiritual,  i.  e.,  it  has  all  the  properties  of  spirit.  The 
substance  which  we  call  the  body  is  material,  i.  e.,  it  has 
all  the  properties  of  matter,  and  none  of  the  properties 
of  mind  or  spirit."  Christ  is  one  person  having  two 
natures.  Humanitarians  claim  that  Christ  is  nothing 
more  than  a  man.  In  "lavishing  eulogies  on  Jesus,  they 
are  only  laying  garlands  on  the  grave  of  the  dead." 
Arians  insist  that  "Christ,  though  a  creature,  was  more 
than  man."  The  Bible  teaches  that  he  is  God  and  man. 
Objectors  insist  that  Christ  acknowledges  his  inferi- 
ority to  the  Father,  and,  consequently,  cannot  be  divine. 
They  quote  John  xiv.  28,  "My  Father  is  greater  than 
I" ;  also,  Mark  xiii.  32,  "But  of  that  day  and  that  hour 
knoweth  no  man ;  no,  not  the  angels  which  are  in  heaven, 
nor  the  Son,  but  the  Father." 

While  the  Bible  teaches  very  clearly  that  Christ  ii 
coequal  with  the  Father,  "the  same  in  substance,  equal 
in  power  and  glory,"  it  also  teaches  that  in  his  media- 
torial work  Christ  is  officially  subordinate  to  the  Father, 
and  that  this  subordination  is  voluntary ;  "he  [Christ] 
humbled  himself."  The  following  is  the  usual  explana- 
tion of  Mark  xiii.  32 :  As  to  his  divine  nature,  Christ 
does  know  the  time  of  the  judgment;  as  to  his  human 
nature,  he  does  not  know  the  appointed  time.  Dr. 
Campbell  gives  the  following  interpretation  of  the  pas- 
sage :  That  while,  personally,  Christ  does  know  the 
exact  date,  he  does  not  know  it  as  one  of  the  facts  he 
was  commissioned  by  the  Father  to  communicate  to  the 
world. 

The  Bible  teaches  that  Christ's  mission  was  media- 
tion.     The  term    mediation   "signifies   in  general   any 


104        Theology  for  the  People. 

intervention  between  parties   at  vari- 

Mission  of  Christ. 

ance,  for  the  purpose  of  adjusting 
difficulty  or  effecting  reconciliation."  Suppose  two  men, 
A  and  B,  have  a  difficulty ;  they  refuse  to  speak  to  each 
other,  are  bitter  toward  each  other.  Suppose  C,  a  friend 
to  each,  devoutly  deplores  this  enmity,  and  through  his 
efforts  friendly  relations  are  restored.  He  becomes  a 
mediator,  a  "go-between." 

In  Christ's  mission  "the  necessity  for  mediation  lies, 
not  in  what  man  is  as  man,  but  in  what  man  is  as  a  sin- 
ner/' If  man  had  not  sinned,  there  would  be  no  need 
of  a  mediator.  On  God's  part,  there  is  a  holy  opposition 
to  the  sinner;  on  man's  part,  there  is  a  sinful  opposi- 
tion to  God.  How  can  reconciliation  be  effected '(  The 
mediation  of  Christ  answers  the  question. 

"Christ,  as  our  Redeemer,  executeth  the  offices  of  a 

prophet,  of  a  priest,  and  of  a  king,  both  in  his  estate 

of  humiliation  and  exaltation."     This 

Offices  of  Christ.  . 

is  the  language  of  the  Shorter  Cate- 
chism. Christ's  office  is  his  mediatorial  work.  The 
terms  prophet,  priest,  and  king,  are  not,  strictly  speak- 
ing, three  offices,  but  functions  of  the  one  great  office — 
Mediator. 

1.  Prophet.  Says  the  Catechism,  "Christ  executeth 
the  office  of  a  prophet,  in  revealing  to  us,  by  his  Word 
and  Spirit,  the  will  of  God  for  our  salvation."  In  the 
scriptural  sense,  a  prophet  is  one  duly  authorized  to 
speak  to  men  for  God.  In  order  to  our  salvation,  we 
must  know  what  is  the  will  of  God ;  this  will  must  be 
revealed  to  us.  Christ  makes  the  revelation  "by  his 
word  and  Spirit."  "We  must  be  taught  outwardly  by 
the  word  of  Christ,  and  inwardly  by  his  Spirit."     "The 


Theology  for  the  People.  105 

Holy  Spirit  opens  the  eyes  of  the  human  understanding 
to  perceive  the  moral  glory,  excellence  and  beauty  of 
divine  truth."  Christ,  as  a  prophet,  is  our  great 
Teacher. 

2.  Priest.  "Christ  executeth  the  office  of  a  priest, 
in  his  once  offering  up  of  himself  a  sacrifice  to  satisfy 
divine  justice,  and  reconcile  us  to  God,  and  in  making 
continual  intercession  for  us." 

A  priest  is  one  duly  authorized  to  appear  before  God 
in  behalf  of  men.  Christ's  priestly  work  involves: 
1.  Expiation.  2.  Intercession.  Should  we  desire  to 
enlarge  the  horizon  of  view,  we  might  say  in  the  lan- 
guage of  another:  "Expiation,  propitiation,  reconcilia- 
tion and  intercession  are  the  several  aspects  under  which 
the  work  of  Christ,  as  a  priest,  is  presented  in  the  Word 
of  God."  As  quoted  above,  the  Shorter  Catechism 
teaches  that  Christ  offered  himself  a  sacrifice  to  satisfy 
divine  justice  and  reconcile  us  to  God,  and  in  making 
continual  intercession  for  us.  Now,  note  how  the  same 
truth  is  expressed  in  the  Larger  Catechism:  "Christ 
executeth  the  office  of  a  priest,  in  his  once  offering  him- 
self a  sacrifice  without  spot  to  God,  to  be  a  reconciliation 
for  the  sins  of  his  people;  and  in  making  continual 
intercession  for  them."  Now,  we  are  enabled  to  take 
a  clear  view  of  this  important  subject.  Christ  was  made 
under  the  law,  i.  e.,  he  took  our  law-place  under  the 
broken  "covenant  of  works."  His  work  as  substitute 
involved  the  suffering  of  the  penalty  which  man  had 
incurred,  and  the  rendering  of  perfect  obedience  to  law; 
mi  obedience  which  man  had  so  signally  failed  to  render. 
In  offering  himself  as  a.  sacrifice,  Christ  satisfied  the 
justice  of  God,  and  this  reconciled  (}<>d  to  ns,  rendered 


106  Theology  foe  the  People. 

God  propitious.  "Expiation  and  propitiation  are  cor- 
relative terms."  Guilt  is  expiated,  i.  e.,  covered  (in 
scriptural  sense)  by  satisfaction,  by  vicarious  punish- 
ment. In  consequence  of  the  satisfaction  rendered  to 
the  demands  of  justice,  God  is  propitiated.  ""Propitious 
and  loving  are  not  convertible  terms."  God  loved  us 
while  we  were  sinners,  yea,  before  the  Saviour  ever 
reached  the  cross.  When  we  say,  God  is  rendered  pro- 
pitious, we  mean  that  it  is  now  perfectly  consistent  with 
his  nature  to  extend  mercy,  to  pardon  and  bless  the 
sinner.  Justice  is  that  form  of  moral  excellence  which 
imperatively  demands  the  punishment  of  sin.  The  sin 
of  those  for  whom  Christ  died  has  been  punished  in  the 
sinner's  substitute;  and,  in  consequence,  justice  is  fully 
satisfied,  and  God  is  reconciled  to  the  sinner.  So  far 
as  God  is  concerned,  every  obstacle  to  the  extending  of 
his  mercy  is  removed.  Now,  as  soon  as  the  sinner,  under 
the  gracious  operations  of  the  Spirit,  becomes  reconciled 
to  God,  the  twofold  reconciliation  is  gloriously  accom- 
plished. Divine  justice  must  be  satisfied  before  the 
sinner  can  have  access  to  God's  throne.  Since  God  is 
reconciled  to  the  sinner,  is  rendered  propitious,  we  can 
appreciate  in  some  measure  the  beauty,  appropriateness 
and  force  of  the  exhortation  in  2  Cor.  v.  20 :  "Now  then 
we  are  ambassadors  for  Christ,  as  though  God  did 
beseech  you  by  us :  we  pray  you  in  Christ's  stead,  be  ye 
reconciled  to  God." 

We  come  now  to  the  second  part  of  Christ's  priestly 
work,  intercession.  Touching  this  work  two  widely  dif- 
ferent views  have  been  entertained  : 

(1)  That  Christ's  intercession  is  the  exercise  of  a 
subjective  influence  on  the  Father.    This  is  unscripturaL 


Theology  for  the  People.       107 

(2)  That  it  is  the  presentation  of  an  objective  plea. 
This  is  scriptural. 

Objections  against  the  first  view  have  been  urged,  as 
follows : 

(1)  It  destroys  the  scriptural  idea  of  the  divine  per- 
sons. They  are  of  one  mind.  The  will  of  Christ  is  the 
will  of  the  Father.  In  his  work  of  intercession,  Christ 
is  not  before  the  throne  of  God  to  exercise  a  subjective 
influence  on  the  Father,  to  overcome  some  unwillingness 
or  reluctance  on  the  Father's  part  to  bestow  the  benefits 
of  the  covenant  of  grace. 

(2)  This  theory  is  inconsistent  with  Christ's  appoint- 
ment. Would  the  unwilling  Father  appoint  his  Son 
to  an  office  which  would  render  him  (the  Father)  willing 
to  do  what  he  was  antecedently  unwilling  to  do  ? 

(3)  It  is  derogatory  to  the  Father's  character.  It 
represents  him  as  indisposed  to  all  merciful  designs. 

(4)  It  is  also  derogatory  to  justice.  In  our  courts  we 
are  sure  that  justice  has  been  defeated,  if,  in  its  so-called 
administration,  the  judge  is  open  to  personal  in- 
fluence. 

The  second  is  the  correct  view,  viz.,  that  Christ  is 
before  the  throne  presenting  an  objective  plea,  I.  e., 
basing  his  claim  on  his  sacrificial  work ;  presenting  this 
as  the  reason  why  all  the  benefits  of  redemption  should, 
in  the  proper  time  and  order,  accrue  to  those  for  whom 
he  died,  and  for  whom  he  ever  intercedes.  Christ  claims 
that  in  his  mediatorial  work,  the  character,  law  and 
administration  of  God  have  been  fully  vindicated.  God 
gladly  recognizes  the  force  and  justness  of  the  claim, 
and  confers  the  blessings  for  which  intercession  is  made. 
Christ  is  no  beggar.     The  blessings  of  the  covenant 


108  Theology  for  the  People. 

flow  from  the  Father  to  the  Son  through  the  channel  of 
justice;  they  flow  from  Christ  to  us  through  the  channel 
of  grace.  In  connection  with  this  subject,  two  facts 
bring  so  much  comfort  to  the  Christian's  heart : 

(1)  Christ's  intercession  is  adapted  to  the  varying 
conditions  and  stations  of  his  people.  In  Luke  xxii.  32 
the  Saviour  says  to  Peter,  "I  have  prayed  for  thee  that 
thy  faith  fail  not."  Before  Peter  had  reached  the  great 
trial  through  which  he  was  to  pass,  before  he  knew  that 
the  prayer  had  been  offered,  Jesus  had  been  before  the 
throne  pleading  for  his  poor,  frail,  vacillating,  impetu- 
ous, self-confident  follower. 

(2)  If  we  are  God's  children,  Christ  must  exhaust 
his  plea,  and  cease  to  exist,  before  we  can  fail  to  reach 
our  heavenly  home. 

Sacrifice  and  Intercession  are  Commensurate. 

Says  John  xvii.  9,  "I  pray  not  for  the  world,  but  for 
them  which  thou  hast  given  me." 

"Great  Advocate,  almighty  Friend! 
On  him  our  humble  hopes  depend; 
Our  cause  can  never,  never  fail, 
For  Jesus  pleads,  and  must  prevail." 

3.  King.  "Christ  executeth  the  office  of  a  king,  in  sub- 
duing us  to  himself,  in  ruling  and  defending  us,  and  in 
restraining  and  conquering  all  his  and  our  enemies." 

Christ's  mediatorial  offices  of  prophet  and  priest 
would  have  been  unavailing,  ineffective  without  the 
"function  of  kingly  dominion  and  control."  I  love  the 
simplicity  of  the  Child's  Catechism,  "We  need  Christ  as 
a  prophet,    because   we   are   ignorant;     as    priest,    be- 


Theology  for  the  People.  109 

cause  we  are  guilty;  as  king,  because  we  are  weak 
and  helpless."  Says  another,  "The  nature  of  our 
salvation  required  that  it  should  be  revealed  by 
Christ  as  a  prophet ;  purchased  by  him  as  a  priest,  and 
applied  by  him  as  a  king.  God's  promises  to  his  people 
are  revealed  by  Christ  as  a  prophet ;  confirmed  by  his 
blood  as  a  priest;  effectually  -applied  and  fulfilled  by 
his  power  as  a  king." 

"  Jesus,  our  Priest,  forever  lives, 
To  plead  for  us  above; 
Jesus,  our  King,  forever  gives 
The  blessings  of  his  love." 

In  his  office  as  Mediator,  Christ  discharges  the  three 

functions   of  prophet,   priest,   and  king,   "both  in  his 

estate  of  humiliation  and  exaltation." 

Christ's  humiliation. 

Says  the  Catechism,  "Christ's  humilia- 
tion consisted  in  his  being  born,  and  that  in  a  low  con- 
dition, made  under  the  law,  undergoing  the  miseries  of 
this  life,  the  wrath  of  God,  and  the  cursed  death  of  the 
cross ;  in  being  buried,  and  continuing  under  the  power 
of  death  for  a  time." 

The  phrase  in  the  Apostles'  Creed,  "He  descended 
into  hell,"  or  hades,  i.  e.,  the  invisible  world,  means  that 
he  continued  under  the  power  of  death  till  the  third  day. 
The  following  is  the  common  Protestant  interpretation 
of  that  difficult  passage  in  1  Peter  iii.  19-21,  "Christ 
was  put  to  death  in  the  body,  but  quickened,  or  restored 
to  life,  by  the  Spirit,  by  which  Spirit,  inspiring  Noah 
as  a  preacher  of  righteousness,  Christ,  many  centuries 
previously,  had  descended  from  heaven,  and  preached  to 
the  men  of  that  generation,  who,  in  their  sin  and  un- 
belief, were  the  'spirits  in  prison.'     Only  eight  persons 


110  Theology  for  the  People. 

believed  and  were  saved;  therefore,  Christian  profes- 
sors and  teachers  ought  not  to  faint  because  of  the 
unbelief  of  mankind  now."  How  amazing  the  conde- 
scension involved  in  Christ's  humiliation ! 

"Christ's   exaltation   consisteth   in  his   rising   again 

from  the  dead  on  the  third  day,  in  ascending  up  into 

heaven,  in  sitting  at  the  right  hand  of 

Christ's  exaltation.  °  m 

God   the    Father,    and    in   coming   to 
judge  the  world  at  the  last  day." 

The  facts  emphasized  in  this  statement  are — 

1.  Christ's  resurrection. 

2.  His  ascension. 

3.  His  session  at  the  right  hand  of  God,  where  he 
intercedes  for  his  people,  and  causes  all  things  to  work 
together  for  their  good. 

4.  His  coming  to  judge  the  world  at  the  last  day. 
We  are  now  prepared  to  see  why  it  was  necessary  for 

Christ  as  our  Redeemer  to  execute  the  offices  of  a 
prophet,  of  a  priest,  and  of  a  king,  both  in  his  estates  of 
humiliation  and  exaltation ;    it  was  in  order — 

1.  To  purchase  salvation. 

2.  To  apply  salvation. 


CHAPTER  VIII. 

Plan  of  Salvation  :  Election,  Covenant  of  Grace, 
Atonement. 


A 


MOMENT'S  reflection  convinces  us  that  a  plan 
supposes  three  things:    1.   Selection  of  an  end. 
2.  Choice  of  means.     3.  Employment 

Plan,  what  ?  _        -_ 

of  means  to  accomplish  the  end.  Jc  or 
the  consideration  of  the  doctrine  of  election,  the  reader 
is  referred  to  Chapter  V.,  under  head  of  "Decrees." 

We  have  already  seen  that  man's  probation  under  the 
"Covenant  of  Works"  ended  in  disaster.  In  his  natural 
estate,  man  is  guilty,  polluted,  helpless ;  yea,  "dead  in 
trespasses  and  in  sins."  If  any  jewels  are  to  be  gathered 
for  the  Saviour's  crown,  it  must  be  through  a  gracious 
scheme  of  redemption.  Just  such  a  plan  has  been 
devised. 

This  plan  is  exhibited  under  the  form  of  a  covenant, 
called  the  Covenant  of  Grace. 

Says  Chapter  VII.  of  the  Confession:  "The  distance 
between  God  and  the  creature  is  so  great,  that  although 
reasonable  creatures  do  owe  obedience  unto  him  as  their 
Creator,  yet  they  could  never  have  any  fruition  of  him 
as  their  blessedness  and  reward,  but  by  some  voluntary 
condescension  on  God's  part,  which  he  has  been  pleased 
to  express  by  way  of  covenant.  The  first  covenant  made 
with  man  was  a  covenant  of  works,  wherein  life  was 
promised  to  Adam,  and  in  him  to  his  posterity,  upon 
condition  of  perfect,  personal  obedience.     Man,  by  his 


112  Theology  foe  the  People. 

fall,  having  made  himself  incapable  of  life  by  that  cove- 
nant, the  Lord  was  pleased  to  make  a  second,  commonly 
called  the  covenant  of  grace;  wherein  he  freely  offered 
unto  sinners,  life  and  salvation  by  Jesus  Christ,  requir- 
ing of  them  faith  in  him  that  they  may  be  saved,  and 
promising  to  give  unto  all  those  that  are  ordained  unto 
life,  his  Holy  Spirit,  to  make  them  able  and  willing  to 
believe.  This  covenant  was  differently  administered  in 
the  time  of  the  law,  and  in  the  time  of  the  gospel.  Under 
the  law  it  was  administered  by  promises,  prophecies, 
sacrifices,  circumcision,  the  paschal  lamb,  and  other 
types  and  ordinances  delivered  to  the  people  of  the  Jews, 
all  fore-signifying  Christ  to  come,  which  were  for  that 
time  sufficient  and  efficacious,  through  the  operation  of 
the  Spirit  to  instruct  and  build  up  the  elect  in  faith,  in 
the  promised  Messiah,  by  whom  they  had  full  remission 
of  sins,  and  eternal  salvation;  and  is  called  the  Old 
Testament. 

''Under  the  gospel,  when  Christ,  the  substance,  was 
exhibited,  the  ordinances  in  which  this  covenant  is  dis- 
pensed are  the  preaching  of  the  Word,  and  the  admin- 
istration of  the  sacraments  of  baptism  and  the  Lord's 
Supper ;  which,  though  fewer  in  number,  and  admin- 
istered with  more  simplicity  and  less  outward  glory, 
yet  in  them  it  is  held  forth  in  more  fulness,  evidence 
and  spiritual  efficacy,  to  all  nations,  both  J.ews  and  Gen- 
tiles ;    and  is  called  the  New  Testament. 

"There  are  not,  therefore,  two  covenants  of  grace, 
differing  in  substance,  but  one  and  the  same  under  vari- 
ous dispensations." 

I^et  it  be  observed  that  in  the  Old  Testament  we  find 
law  and  gospel;  in  the  New  Testament,  gospel  and  law* 


Theology  for  the  People.  113 

Why  i  The  fourth  chapter  of  Galatians  explains  it.  It 
is  the  difference  between  a  child  in  its  minority  and  a 
man  in  his  majority.  Under  the  Old  Testament,  the 
church  was  in  its  minority,  or  "under  age." 

It  is  justly  claimed  that  two  things  are  necessary  to 
make  one  thing  the  type  of  another : 

1.  The  former  must  resemble  the  latter. 

2.  The  former  must  have  been  designed  to  resemble 
the  latter. 

Under  the  Old  Testament  dispensation,  or  mode  of 
administration,  the  ceremonial  institutions  were  sym- 
bolical and  typical  of  Christ's  work.  There  is  but  one 
Covenant  of  Grace.  Some  Calvinists  hold  that  the 
Bible  points  to  a  covenant  which  they  designate  the 
Covenant  of  Redemption,  i.  e.,  an  eternal  covenant 
between  the  Father  and  the  Son  as  parties,  the  Father 
promising  to  give  to  the  Son  a  people,  and  "to  grant 
to  them  in  him  all  spiritual  blessings  and  eternal  life" ; 
the  Son  promising  to  obey  and  suffer  for  those  given 
him.  Says  Dr.  Dabney :  "I  hold  that  this  subject  (cove- 
nant relationship)  cannot  be  treated  intelligently  with- 
out distinguishing  the  covenant  existing  from  eternity 
between  the  Father  and  Son,  from  the  gospel  promise 
of  salvation  on  terms  of  true  faith  offered  to  sinners 
through  Christ."  The  former  is  called  the  covenant  of 
redemption ;    the  latter,  the  covenant  of  grace. 

Dr.  Dabney  further  says :  "The  covenant  of  redemp- 
tion between  the  Father  and  Son,  I  hold  to  be  the  real 
covenant  transaction,  being  a  free  and  optional  compact 
between  two  equals,  containing  a  stipulation  which  turns 
on  a  proper  causative  condition,  and  bearing  no  relation 
to  time,  as  it  includes  no  mutable  contingency  or  condi- 


114  Theology  for  the  People. 

tion  dependent  on  the  uncertain  will  of  creatures.  The 
covenant  of  grace  (so-called)  is  a  dispensation  of  promise 
to  man,  arising  out  of,  and  dependent  on,  the  covenant 
of  redemption." 

The  Scriptures  teach  that  the  Father  gave  the  Son 
a  work  to  do,  and  promised  him  a  reward  suspended 
upon  the  accomplishment  of  the  work.  This  transaction 
is  in  the  nature  of  a  covenant.  (See  Ps.  xl.  7,  8  ;  Heb. 
x.  9,  10;  Luke  ii.  49;  John  xvii.  18;  John  xvii.  4.) 
This  last  verse  says,  "I  have  finished  the  work  which 
thou  gavest  me  to  do."  These  and  other  passages,  it  is 
claimed,  warrant  the  distinction  between  the  covenant 
of  redemption  and  the  covenant  of  grace. 

The  following  are  the  parties  to  the  covenant  of  grace : 

1.  The  Father,  representing  the  Godhead. 

2.  Christ,  representing  the  elect.  Says  the  Larger 
Catechism,  "The  covenant  of  grace  was  made  with 
Christ,  as  the  second  Adam,  and  in  him  with  all  the  elect 
as  his  seed." 

In  this  plan,  or  covenant,  Christ  agreed  to  "assume 
and  discharge,  in  behalf  of  his  elect,  all  violated  condi- 
tions, and  incurred  liabilities  of  the  covenant  of  works," 
the  very  covenant  which  man  had  broken. 

We  failed  to  render  obedience  to  the  precept  of  God's 
law,  and  also  incurred  its  penalty.  This  violation  of 
law  has  produced  two  results — 

1.  Guilt,  i.  e.,  just  liability  to  punishment. 

2.  Pollution,  i.  e.,  man's  nature  is  debased.  It  is 
obvious  that  any  plan  of  salvation  must  provide  for  two 
things — 

1.  Deliverance  from  condemnation. 

2.  Chanae  of  sinful  nature. 


Theology  foe  the  People.  115 

Read  2  Cor.  v.  21,  "For  he  hath  made  him  to  be  sin 
for  us,  who  knew  no  sin ;  that  we  might  be  made  the 
righteousness  of  God  in  him."  This  is  a  wonderfully 
comprehensive  statement.  Do  not  for  a  moment  think 
that  our  personal  sins  became  Christ's  personal  sins, 
or  that  Christ's  personal  righteousness  becomes  our  per- 
sonal righteousness.  The  transfer  does  not  mean  this. 
What  does  it  mean?  Simply  this:  Christ  was  treated 
as  a  sinner  on  our  account,  that  we  might  be  treated  as 
righteous  on  his  account.  Our  guilt  was  imputed  to 
him.  Let  us  not  forget  that  to  impute  signifies  "to  set 
to  one's  account,  to  lay  to  one's  charge  or  credit  as  the 
ground  of  judicial  process." 

In  this  plan  our  guilt  is  imputed  to  Christ,  and  his 
righteousness  imputed  to  us,  i.  e.,  credited  to  us. 

What  righteousness  of  Christ  ?  Certainly  not  his 
personal,  inherent  righteousness,  nor  that  righteousness 
which  was  his  before  he  suffered  and  died.  In  taking 
our  law-place,  in  discharging  for  us  the  obligations  of 
the  law,  his  obedience  and  suffering  in  this  relation  con- 
stitute the  righteousness  which  is  imputed  to  us ;  or,  to 
state  it  differently,  the  righteousness  which  is  imputed 
to  us  means  all  that  Christ  became,  did  and  suffered  in 
the  sinner's  stead. 

The  plan  of  salvation  provides  that  the  imputation 
of  Christ's  righteousness  to  the  believer  shall  secure — 

1.  The  remission  of  the  penalty. 

2.  "The  recognition  and  treatment  of  the  believer  as 
one  with  respect  to  whom  'the  covenant  is  fulfilled,  and 
to  whom  all  of  its  promises  and  advantages  legally 
accrue.'  "     Glorious  doctrine  ! 

The  Bible  teaches  that  the  death  of  Christ  was  an 


116        Theology  foe  the  People. 

atonement  for  sin;  a  sacrifice  offered  to  God  in  satis- 
faction of  justice.  Atonement  is  the  "word  used  to 
designate  the  nature  of  Christ's  work  of  self-sacrifice  on 
the  cross."  The  following  are  the  four  theories  which 
have  been  entertained  concerning  the  nature  of  the 
atonement : 

1.  The  Mystical  Theory,  which  states  that  "the  recon- 
ciliation effected  by  Christ  was  brought  about  by  the 
mysterious  union  of  God  and  man  accomplished  by  the 
incarnation,  rather  than  by  his  sacrificial  death." 

2.  The  Moral  Influence  Theory,  which  holds  that  "the 
sole  object  of  the  life  and  death  of  Christ  is  to  produce 
a  moral  effect  upon  the  individual  sinner,  subduing  his 
obdurate  aversion  to  God,  and  his  sullen  distrust  of  his 
willingness  to  forgive ;  thus  reconciling  man  to  God 
instead  of  God  to  man." 

3.  The  Governmental  Theory,  which  claims  that 
"Christ's  sufferings  were  not  punishment,  but  an  exam- 
ple of  a  determination  to  punish  hereafter.  They  were 
designed  not  to  satisfy  divine  justice,  but  to  impress  the 
public  mind  of  the  moral  universe  with  a  sin-deterring 
motive." 

4.  The  Satisfaction  Theory,  which  rightly  maintains 
that  the  death  of  Christ  was  a  propitiatory  sacrifice ;  a 
necessary  satisfaction  rendered  to  the  justice  of  God  in 
view  of  the  pardon  of  sin. 

We  hold  that  the  death  of  Christ  was  penal,  judicial, 
he  was  made  a  curse  for  ns :  it  was  vicarious,  he  died 
the  just  for  the  unjust :  it  was  expiatory,  the  blood  of 
Jesus  Christ  cleanseth  from  all  sin. 

Complete  satisfaction  has  been  rendered  to  the  de- 
mands of  God';  law.     The  deepest  and  sweetest  emotions 


Theology  fok  the  People.  117 

of  gratitude  in  the  believer's  heart  find  glad  expression 
in  the  familiar  words :  "Jesus  paid  it  all." 

From  the  condemning  power  of  sin  Christ  delivers  us 
by  his  sacrifice.  From  the  enslaving  power  of  sin  Christ 
delivers  us  by  bringing  us  within  the  influence  of  the 
Holy  Spirit. 

Concerning  this  plan  of  salvation,  let  the  following 
facts  be  borne  in  mind : 

1.  The  plan  is  of  divine  origin. 

2.  It  was  devised  in  eternity. 

3.  It  excludes  human  merit.  "By  the  grace  of  God 
I  am  what  I  am." 

4.  It  is  unchangeable.  Like  its  Author,  it  is  the 
same,  yesterday,  to-day,  and  forever.  As  finite  crea- 
tures, we  frequently  change  our  plans.  Not  so  with 
God. 

5.  The  plan  is  complete.  It  effects  perfect  reconcilia- 
tion between  God  and  man.  It  is  also  complete  in  the 
sense  that  it  embraces  soul  and  body.  It  is  the  great 
panacea  for  the  ills  of  life.  In  ISTorth  and  South 
America,  in  the  isles  of  the  sea,  in  Europe,  Asia  and 
Africa,  this  fact  has  been  conclusively  demonstrated. 

6.  The  plan  is  available.  As  just  stated,  it  is  suited 
to  all  nations.  Its  condition  is  faith,  the  gift  of  God, 
the  great  Author  of  the  plan.  Why  did  John  Selkirk 
dispose  of  his  Utica  gold  mines  in  California  for  the 
small  sum  of  fifty  dollars?  Because  of  the  fact  that  he 
did  not  have  the  means  with  which  to  develop  those 
valuable  mines.  The  wealth  of  gold  was  beyond  his 
reach.  Through  God's  gracious  plan  the  treasures  of 
redemption  are  available. 


CHAPTER   IX. 

Peocess  of  Salvation  :  Holy  Spirit  as  Agent, 
Effectual  Calling,  Regeneration,  Justifica- 
tion, Adoption,  Sanctification. 

WE  now  pass  from,  the  plan  to  the  process  of  salva- 
tion. In  order  to  man's  deliverance  from  the 
guilt  and  power  of  sin ;  in  order  to  his  full  restoration 
to  God,  the  operation  of  the  Holy  Spirit  upon  and  within 
the  soul  becomes  an  absolute  necessity.  The  Confession 
of  Faith  and  Catechisms  speak  of  certain  aspects  of  this 
operation  as  an  act;  of  others,  as  a  work.  When  we  con- 
sider salvation  in  its  totality,  we  are  warranted  in  speak- 
ing of  it  as  a  process. 

In  this  gracious  process  the  work  of  the  Holy  Spirit 
comes  prominently  into  view.     In  order  to  man's  salva- 
tion,  it  is   not  enough   to   devise  the 

Divine  agent.  m 

plan ;  it  is  not  enough  to  purchase 
redemption.  If  the  work  is  to  be  complete,  the  pur- 
chased redemption  must  be  applied ;  this  application  is 
made  by  the  Holy  Spirit.  It  should  also  be  borne  in 
mind  that  in  this  process  those  to  whom  this  redemption 
is  applied  are  free  agents,  although  guilty,  polluted  and 
helpless. 

Says  the  Confession,  Chapter  X. :  "AD  those  whom 
God  hath  predestinated  unto  life,  and  those  only,  he  is 

pleased,  in  his  appointed  and  accepted 

Effectual  calling.  .  . 

time,  effectually  to  call,  by  his  Word 
and  Spirit,  out  of  that  state  of  sin  and  death  in  which 


Theology  fob  the  People.  119 

they  are  by  nature,  to  grace  and  salvation  by  Jesus 
Christ ;  enlightening  their  minds  spiritually  and  sav- 
ingly to  understand  the  things  of  God,  taking  away 
their  heart  of  stone  and  giving  unto  them  an  heart  of 
flesh  ;  renewing  their  wills,  and,  by  his  almighty  power, 
determining  them  to  that  which  is  good  ;  and  effectually 
drawing  them  to  Jesus  Christ ;  yet  so  as  they  come  most 
freely,  being  made  willing  by  his  grace.  This  effectual 
call  is  of  God's  free  and  special  grace  alone,  not  from 
anything  at  all  foreseen  in  man,  who  is  altogether  pas- 
sive therein,  until,  being  quickened  and  renewed  by  the 
Holy  Spirit,  he  is  thereby  enabled  to  answer  this  call, 
and  to  embrace  the  grace  offered  and  conveyed  in  it." 

Man  is  guilty;  and,  if  ever  saved,  he  must  be  deliv- 
ered from  condemnation.  Man's  nature  is  debased;  if 
ever  saved,  his  nature  must  be  changed. 

'"This  moral  change  is  necessary  in  order  that  we  may 
avail  ourselves  of  the  remedy  provided  for  our  legal 
liabilities.  For  to  be  justified,  we  must  have  faith. 
But  there  is  a  barrier  to  the  exercise  of  faith,  viz.,  we 
are  spiritually  dead.  Xow,  it  is  the  work  of  the  Spirit 
to  effect  the  moral  change  whereby  we  are  persuaded 
and  enabled  to  embrace  Jesus  Christ  freely  offered  to 
us  in  the  gospel.  This  change  he  accomplishes  in  'effec- 
tual calling,'  and  the  result  itself  is  termed  regenera- 
tion." 

It  might  be  well,  just  at  this  point,  to  direct  attention 
to  the  difference  between  "effectual  calling"  and  the 
"common  operations"  of  the  Spirit,  or  between  the 
special  and  common  influences  of  the  Spirit. 

They  differ :  1.  As  to  their  purpose.  The  former  is 
designed  to  save;  the  latter  is  not  so  designed.     2.  They 


120        Theology  foe  the  People. 

differ  in  their  nature.  The  former  is  a  creation  of 
spiritual  emotions,  desires,  aspirations  and  purposes. 
The  latter  is  only  an  increase  of  purely  natural  emotions. 

It  is  a  fundamental  error  to  say  that  the  difference 
is  only  in  degree.  The  former,  i.  e.,  "effectual  calling," 
changes  a  man's  very  nature.  Under  the  common  influ- 
ences of  the  Spirit,  a  man  may  be  deeply  moved ;  but  it 
is  only  an  increase  of  natural  emotions. 

Many  that  are  outwardly  called  are  not  effectually 
called,  are  not  regenerated. 

The  Scriptures  teach  that  there  is  an  internal  call  of 
the  Spirit,  as  well  as  an  outward,  external  call  of  the 
Word.  "Many  are  called,  but  few  are  chosen"  (Matt. 
xxii.  14).  "Whom  he  called,  them  he  also  justified" 
(Rom.  viii.  30). 

Of  persons  incapable  of  being  outwardly  called  by 
the  Word,  the  Confession,  Chap.  X.,  Sec.  3,'  says,  "Elect 
infants  dying  in  infancy  are  regenerated  and  saved  by 
Christ  through  the  Spirit,  who  worketh  when,  and 
where,  and  how  he  pleaseth.  So  also  are  all  other  elect 
persons,  who  are  incapable  of  being  outwardly  called  by 
the  ministry  of  the  word,"  e.  g.,  idiots. 

This  paragraph  has  been  the  subject  of  a  great  deal 
of  controversy.  Does  it  teach  that  some  infants  dying 
in  infancy  are  non-elect  and  are  lost?  I  answer  most 
positively,  No!  This  chapter  in  the  Confession  is  not 
treating  the  subject  of  election,  but  of  effectual  calling. 
The  object  of  the  paragraph  is  not  to  teach  who  the  elect 
are,  but  how  the  elect  are  saved.  The  contrast  is  not 
between  elect  infants  and  non-elect  infants ;  but  be- 
tween elect  infants  dying  in  infancy  and  elect  infants  not 
dying  in  infancy.     This  statement  derives  support  from 


Theology  fok  the  People.       121 

what  is  affirmed  in  section  4  of  the  same  chapter  in  the 
Confession.  Let  me  repeat  it :  this  chapter  is  not  teach- 
ing wlio  the  elect  are,  but  lioiu  the  elect  are  saved.  It 
teaches  that  all  of  God's  elect  who  die  in  infancy,  and 
all  other  elect  persons  who  are  incapable  of  being  out- 
wardly called  by  the  ministry  of  the  Word,  are  regen- 
erated and  saved  by  Christ  through  the  Spirit.  All 
other  elect  persons  are  effectually  called  by  the  Word 
and  Spirit  to  grace  and  salvation  by  Jesus  Christ.  On 
the  part  of  the  Presbyterian  Church,  I  most  emphati- 
cally disclaim  that  we  teach  that  there  are  infants  in 
hell.  The  charge  that  we  do  so  teach  is'ignorantly  or 
maliciously  false. 

The  Confession  teaches  that  those  whom  God  calls 
out  of  the  state  of  sin  and  death  to  grace  and  salvation 
are  called  "by  his  Word  and  Spirit."  What  is  the 
relation  of  God's  Word  to  effectual  calling?  Says 
1  Peter  i.  23,  "Being  born  again,  not  of  corruptible 
seed,  but  of  incorruptible,  by  the  Word  of  God,  which 
liveth  and  abideth  forever." 

Dr.  Dabney  says,  "The  Holy  Ghost  renovates  the 
mental  vision ;  the  Word  of  God  alone  furnishes  the 
luminous  medium  through  which  the  renovated  vision 
sees." 

Says  another,  substantially,  "The  Spirit  takes  the 
truth  concerning  God  and  man  and  salvation,  and 
presses  it  home  upon  the  reason  and  conscience;  the 
Spirit  enlightens,  convicts,  persuades,  using  the  truths 
of  the  gospel  as  his  instrument ;  through  these  truths 
he  works  upon  the  soul  from  without,  while  he  is  also 
pouring  his  own  vitalizing  energies  into  the  soul  at  the 
very  centers  of  its  moral  being." 


122        Theology  fob  the  People. 

It  is  evident,  from  the  teachings  of  Scripture,  that  in 
the  work  of  effectual  calling  the  Holy  Spirit  employs 
the  truth  as  an  instrument. 

Says  John  iii.  3,  "'Except  a  man  he  horn  again,  he 

cannot  see  the  kingdom  of  God."    The  eighth  verse  say.-, 

"The  wind   bloweth  where  it  listeth, 

Regeneration. 

and  thou  nearest  the  sound  thereof,  hut 
canst  not  tell  whence  it  cometh,  and  whither  it  goeth ; 
so  is  every  one  that  is  horn  of  the  Spirit."  It  is  evident 
from  the  Scriptures  that  the  Holy  Spirit  is  the  agent  in 
regeneration. 

Let  us  consider  this  negatively  and  positively. 

1.  Negatively:  (1)  It  is  not  a  change  of  external 
relation.  (2)  It  is  not  moral  reformation.  (3)  It  is 
Nature  of  regenera-  not  "moral  suasion,"  i.  e,,  it  is  not  an 
tlon#  "influence  exerted  hy  one  mind  over 

the  acts  and  states  of  another  mind,  hy  the  presentation 
of  truth  and  motives,  by  expostulations,  entreaty,  ap- 
peals," etc.  (-t)  It  is  not  a  change  of  faculties.  (5)  It 
is  not  conversion.  Conversion  is  the  fruit  of  regenera- 
tion. In  regeneration  the  soul  is  passive ;  in  conversion 
the  soul  is  active.  The  regenerated  person  turns  to  God ; 
this  turning  to  God  is  what  we  mean  bv  conversion — 
a  turning  which  is  evinced  by  faith  and  repentance. 

"The  human  response  to  the  regenerative  work  of  the 
Holy  Ghost  is  fitly  expressed  by  the  term  conversion," 

The  soul  is  passive  in  regeneration ;  but  active  in 
conversion.  In  one  sense,  the  soul  is  never  passive ;  yet 
it  is  passive  with  respect  to  the  act  which  produces  the 
change  called  regeneration.  A  man  in  the  full  posses- 
sion of  his  mental  and  physical  energies  may  be  walking 
beneath  a  tree,  and  suddenly  be  struck  by  a  falling  limb. 


Theology  fok  the  People.       123 

Although  the  man  is  active,  we  must  admit  that  he  is 
passive  with  respect  to  the  blow  inflicted  by  the  limb. 
A  great  deal  of  error  is  attributable  to  the  failure  to 
distinguish  between  regeneration  and  conversion.  Re- 
generation is  God's  act  below  consciousness.  Conver- 
sion is  the  first  act  of  consciousness.  If  the  reader  will 
not  press  the  following  illustration  too  far,  some  light 
may  be  shed  on  this  subject :  A  train  is  moving  rapidly 
toward  a  precipice.  The  engineer  at  once  reverses  the 
valve ;  and,  in  consequence,  the  wheels  revolve  in  the 
opposite  direction.  If  you  let  the  reversal  of  the  valve 
represent  regeneration,  the  movement  of  the  wheels  from 
the  precipice  will  be  conversion. 

We  are  familiar  with  the  conditions  of  seeing:  (1) 
Organ  of  sight.  (2)  Light.  A  blind  man  cannot  see 
at  midday;  a  man  with  good  eyes  cannot  see  in  the 
dense  darkness  of  midnight.  If  you  let  changing  the 
eye  of  a  blind  man  so  that  he  can  see  represent  regenera- 
tion, the  seeing  of  the  man  will  be  conversion.  Suppose 
a  dead  child  is  brought  back  to  life.  The  very  act  of 
passing  from  death  to  life  will  represent  regeneration. 
The  child  now  alive  looks  at  its  mother,  and,  with  ex- 
pressions of  joy,  trustfulness  and  affection,  extends  its 
arms  for  mother's  embrace  and  help — these  acts  will 
represent  conversion. 

2.  Positively.  Regeneration  is  the  implanting  of  a 
principle  of  spiritual  life  in  the  soul  dead  in  trespasses 
;iiid  sins;  it  is  a  new  birth,  a  new  creation;  it  is  a 
change  of  character,  a  change  which  takes  place  below 
consciousness.  The  regenerated  person  is  conscious  of 
life,  but  not  of  the  change  from  death  to  life.  The 
resurrection  of  the  dead  is  an  analogue  of  res-eneration. 


121       Theology  fob  the  People. 

This  new  birth  is  an  instantaneous,  radical  change,  a 
transition  from  death  to  life.  Did  Lazarus  bring  him- 
self from  death  to  life  ?  Did  he  cooperate  with  the 
Saviour  in  the  very  act  of  passing  from  death  to  life  ? 
As  before  stated,  if  men  are  spiritually  dead,  coopera- 
tion is  an  impossibility.  If  men  are  not  spiritually 
dead  cooperation  is  unnecessary. 

"Ye  must  be  born  again"  (John  iii.  7).     The  follow- 
ing facts  prove  the  necessity  of  regeneration: 
Necessity  of  regenera-       1-  The  nature  of  man.     His  nature 
tion-  is  depraved,  debased.     Under  the  head 

of  the  "'Covenant  of  Works,''  man's  ruined  condition 
has  already  been  considered.  Man  is  spiritually  dead. 
The  Scriptures  emphasize  this  fact.  "And  you  hath  he 
quickened,  who  were  dead  in  trespasses  and  sins"  (Eph. 
ii.  1). 

"Even  when  we  were  dead  in  sins"  (Eph.  ii.  5). 

"Alienated  from  the  life  of  God"  (Eph.  iv.  S). 

"And  you,  being  dead  in  your  sins"  (Col.  ii.  13). 

"Let  the  dead  bury  their  dead"  (Matt.  viii.  22). 

"Except  ye  eat  the  flesh  of  the  Son  of  man,  and  drink 
his  blood,  ye  have  no  life  in  you"  (John  vi.  53).  (This 
points  to  the  reception  of  Christ's  sacrifice  in  believing 
on  Christ  crucified  for  salvation.) 

"But  is  passed  from  death  unto  life"  (John  v.  21). 
You  have  seen  the  corpse,  cold  and  motionless ;  the 
unregenerate  are  as  dead  to  spiritual  life  as  the  corpse 
is  to  natural,  or  animal,  life. 

"Death  implies  the  withdrawal  of  a  principle  which 
once  belonged  to  the  subject  of  which  it  is  affirmed.  It 
would  not  be  correct  to  speak  of  anything  as  dead  which 
had  never  been  endued  with  a  living  principle,  e.  g., 


Theology  for  the  People.  125 

a  stone.     We  speak  of  plants,  animals  and  men  bereft 
of  the  living  principle^  as  dead." 

What  do  we  mean  by  the  word  life  when  we  speak  of 
a  living  creature  ?  Says  another :  "It  is  the  act  of  a 
quickening  principle  on  a  subject  to  be  quickened  by 
virtue  of  their  union."    In  natural  death  we  note — 

(1)  "The  separation  of  soul  and  body. 

(2)  "The  cessation  of  vital  actings  on  the  part  of  the 
body;  the  union  from  which  such  actings  proceed  is 
dissolved. 

(3)  "The  consequent  inability  of  the  body  to  effect 
operations  of  life." 

In  his  state  of  innocency,  Adam  had,  (1)  natural  life; 
(2)  spiritual  life.  When  he  sinned  he  retained  natural 
life  and  became  spiritually  dead.  Spiritual  death  has 
been  defined :  "A  privation  of  the  life  we  had  in  Adam ; 
a  negation  of  the  life  of  Christ." 

It  is  a  well-known  fact  that  the  life  of  the  body  is 
derived  from  its  union  with  the  soul;  when  the  soul 
departs  the  body  is  dead.  The  spiritual  life  of  the  soul 
is  derived  from  its  union  with  God;  sin  dissolves  the 
union  and  spiritual  death  ensues.  It  has  been  objected 
that  the  resurrection  of  the  dead  is  not  an  analogue  of 
regeneration ;  that  there  is  a  vast  difference  between 
natural  and  spiritual  death ;  that  in  natural  death  the 
soul  is  utterly  removed  from  the  body,  but  in  spiritual 
death  the  soul  remains  in  the  body.  If  these  objectors 
see  the  truth  at  all  they  see  it  in  shadowy  outline.  "In 
natural  life  the  sonl  is  the  quickening  principle;  the 
body  is  quickened.  When  the  soul  departs  it  leaves  the 
body  with  all  its  own  natural  properties,  but  deprived  of 
those  properties  which  it  had  by  reason  of  its  union  with 


126        Theology  for  the  People. 

the  soul.  In  spiritual  life  the  soul  is  not  the  quickening 
principle,  but  is  itself  quickened.  When  the  quickening 
principle  of  spiritual  life  departs,  the  soul  retains  its 
natural  properties,  but  is  deprived  of  that  power  which 
it  had  by  virtue  of  its  union  with  the  quickening  prin- 
ciple of  spiritual  life." 

Take  the  soul  from  man's  body,  the  result  is  natural 
death.  Take  spiritual  life  from  man's  soul,  the  result 
is  spiritual  death ;  the  man  no  longer  lives  unto  God. 
In  creation  man  was  made  in  the  image  of  God.  In 
regeneration  man  is  renewed  in  the  image  of  God.  How 
great  the  change !  How  great  is  the  power  by  which 
the  change  is  effected !  The  "outward  call"  alone  is 
insufficient.  Take,  for  instance,  a  drowned  man.  His 
body  is  brought  to  the  shore.  Let  rubbing,  warming,  and 
stimulating  represent  "common  grace."  If  breath  were 
simply  suspended,  these  measures  might  prove  effective; 
but  since  the  man  is  dead,  no  amount  of  rubbing,  etc., 
will  be  of  any  avail. 

2.  The  necessity  of  regeneration  is  also  shown  from 
the  nature  of  Christ's  kingdom.  It  is  not  a  temporal, 
but  a  spiritual,  kingdom.  (1)  "The  King  is  a  spiritual, 
and  not  an  earthly  sovereign  (Matt.  xx.  28  ;  John  xviii. 
36).  (2)  His  throne  is  at  the  right  hand  of  God  (Acts 
ii.  33).  (3)  His  sceptre  is  spiritual  (Is.  liii.  1;  Ps. 
ex.  2).  (4)  The  citizens  of  his  kingdom  are  spiritual 
men  (Phil.  iii.  20;  Eph.  ii.  19).  (5)  The  mode  in 
which  he  administers  his  government  is  spiritual  (Zech. 
iv.  6,  7).  (6)  His  laws  are  spiritual  (John  iv.  24). 
(7)  The  blessings  and  the  penalties  of  his  kingdom  are 
spiritual  (1  Cor.  v.  4-11;  2  Cor.  x.  4;  Eph.  i.  3-8; 
2  Tim.  iv.  2;    Titus  ii.  15)."     This  spiritual  kingdom 


Theology  for  the  People.  127 

which  Christ  came  to  establish  is  antagonistic  to  Satan's 
kingdom  of  darkness ;  to  be  a  subject  of  one  is  to  be 
excluded  from  the  other.  "He  that  is  not  for  me  is 
against  me."  Every  man  is  by  nature  excluded  from 
Christ's  kingdom.  In  what  way  can  a  fallen  being, 
sin-defiled,  spiritually  dead,  be  transferred  from  the 
kingdom  of  darkness  to  the  kingdom  of  God  ?  In  the 
world  around  us  we  see  adaptation, — light  for  the  eye, 
atmosphere  for  the  lungs.  Were  it  not  for  this  wise 
provision,  this  wonderful  adaptation,  natural  life  would 
cease.  This  principle,  or  law  of  adaptation,  holds  good 
in  the  spiritual  as  well  as  in  the  natural  world.  Were 
it  possible  to  take  fallen  man,  and,  without  any  change 
of  heart,  translate  him  to  the  kingdom  of  God,  the 
transfer  would  but  augment  his  misery.  He  would  not 
be  in  harmony  with  his  environment.  "Holiness  is  like 
a  diamond  dropped  from  the  crown  of  God ;  it  catches 
dust  here  in  this  world,  but  what  will  the  jewel  be 
when  polished  for  heaven,  reflecting  the  light  celestial !" 
God  has  many  precious  jewels  in  this  world;  he  is 
polishing  them  for  eternity.  How  often  is  it  the  case 
that  the  unregenerate  are  ill  at  ease  while  in  the  presence 
of  God's  children, — of  those  who  are  but  partially  sanc- 
tified ?  How  indescribably  miserable  would  the  unre- 
generate be  if  ushered  into  the  presence  of  him  who 
charges  the  angels  with  folly !  "Whafc  fellowship  hath 
righteousness  with  unrighteousness  ?  and  what  com- 
munion hath  light  with  darkness  ?" 

Without  holiness  no  man  shall  sec  the  Lord.  Now,  in 
order  to  adaptation  there  must  either  be  a  change  in 
God  or  a  change  in  the  sinner.  With  God  there  is  no 
variableness,  neither  shadow  of  turning.     You  might  as 


128  Theology  for  the  People. 

well  attempt  to  snatch  the  sun  from  the  solar  system, 
or  stop  this  earth  from  revolving  on  its  axis,  as  to 
endeavor  to  induce  God  to  lower  the  bars  of  his  righteous 
law.  The  change  must  take  place  in  the  sinner.  Yes, 
this  earth  on  which  we  live  has  experienced  great  con- 
vulsions, but  "conscience  still  stands,  like  a  column  in 
the  midst  of  desolation,  pointing  up  to  God,  still  attest- 
ing his  holiness."  God  is  holy;  his  kingdom  is  spirit- 
ual. Man  is  a  sinner,  impure,  unholy ;  he  must  be  born 
again  in  order  to  see  the  kingdom  of  God.  Why  did 
God  bathe  the  sword  of  justice  in  the  blood  of  his  own 
Son  ?  What  tremendous  emphasis  this  fact  places  on 
God's  opposition  to  Satan's  kingdom !  "Blessed  are  the 
pure  in  heart:    for  they  shall  see  God." 

3.  The  veracity  of  God  is  involved.  Does  not  God 
say,  "Except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God"  ?  Does  not  God  say,  "Ye  must  be  born 
again"  ?  Does  not  God  say,  "The  soul  that  sinneth,  it 
shall  die"  ?  Does  not  God  say,  "The  wicked  shall  be 
turned  into  hell,  and  all  the  nations  that  forget  God"  % 
If  God  were  to  admit  an  unregenerate  man  into  his 
kingdom,  such  an  act  would  be  nothing  short  of  an 
impeachment  of  the  divine  veracity. 

4.  The  admission  of  an  unregenerate  man  into  the 
heavenly  home  would  be  sheer  injustice  to  the  holy 
angels.  These  angels  are  created  beings.  They  gladly 
do  God's  bidding.  Uncongenial  companionship  would 
mar  their  pleasure  forever.  If  their  highest  interests 
are  to  be  subserved,  man  must  be  born  again  before  he 
can  ever  be  introduced  into  their  happy  circle,  their 
pure  association. 

5.  One  other  consideration  emphasizes  the  necessity 


Theology  foe  the  People.       1l"-< 

of  regeneration:  "God's  own  personal  blessedness  and 

peace  are  involved  in  this  issue  of  the  purification  of 

man  as  the  essential  condition  of  his  salvation.  The 
presence  of  sin  is  an  offence  in  God's  eyes ;  and  the 
only  circumstance  which  makes  sin  endurable  in  his 
presence  is  his  liberty  to  deal  with  it  as  it  deserves. 
Sin  is  in  his  presence  here  in  this  world,  and  in  the 
regions  of  the  lost :  but  in  both  places  he  is  dealing 
with  it  in  consistency  with  his  own  character  and  his 
own  claims.  He  is  not  fettered  or  embarrassed  by  it  i 
his  own  nature  has  free  play  in  his  relations  to  the  eviL 
But  for  sin  to  exist,  and  run  riot  in  his  presence  under 
a  perpetual  guarautee  of  immunity,  and  God  himself  be 
placed  under  the  necessity  of  eternally  curbing  the 
natural  and  free  action  of  his  own  character  in  dealing 
with  it.  would  ruin  his  peace  for  evermore." 

We  have  quoted  what  our  Saviour  says  of  the  wind. 
S      John  iii.  8. )     While  there  is  much  about  the  wind 
Evidences  of  regen-    that  is  inexplicable,  we  cannot  deny  its 
eranon.  presence;    the  sound  and  effects  of  the 

wind  are  proof  of  its  presence.  The  fruits  of  the  Spirit 
are  proof  of  regeneration.  What  are  they  '.  "l.y}\£,  joy. 
peace,  long-suffering,  gentleness,  goodness,  faith,  meek- 
ness, temperance"  (Gal.  v.  i)i).  i':)). 

One  who  knows  well  the  necessity  of  regeneration 
say-,  '"A  day  will  come  when  those  who  are  not  born 
again  will  wish  that  they  had  never  been  born  at  all." 

One  who  know-  still  better  the  necessity  of  the  new 

birth  says,  in  plain,  unequivocal  language,  "Except  a 

man    />>■    born   again,   he   cannot   see    the   kingdom    of 

God.- 

The   Confession   of  Faith,   Chap.   XL.   says.   "Tho-e 
0 


130        Theology  for  the  People. 

whom  God  effectually  ealleth,  lie  also  freely  justifieth ; 
not  by  infusing  righteousness  in  them, 

Justification.  ''  ... 

but  by  pardoning  their  sins,  and  by 
accounting  and  accepting  their  persons  as  righteous :  not 
for  anything  wrought  in  them,  or  done  by  them,  but  for 
Christ's  sake  alone;  not  by  imputing  faith  itself,  the 
act  of  believing,  or  any  other  evangelical  obedience,  to 
them,  as  their  righteousness ;  but  by  imputing  the 
obedience  and  satisfaction  of  Christ  unto  them,  they 
receiving  and  resting  on  him  and  his  righteousness  by 
faith ;  which  faith  they  have  not  of  themselves,  it  is  the 
gift  of  God.  Faith  thus  receiving  and  resting  on  Christ 
and  his  righteousness,  is  the  alone  instrument  of  justifi- 
cation ;  yet  it  is  not  alone  in  the  person  justified,  but  is 
ever  accompanied  with  all  other  saving  graces,  and  is 
no  dead  faith,  but  worketh  by  love.  Christ,  by  his 
obedience  and  death,  did  fully  discharge  the  debt  of  all 
those  that  are  thus  justified,  and  did  make  a  proper,  real 
and  full  satisfaction  to  his  Father's  justice  in  their 
behalf.  God  did,  from  all  eternity,  decree  to  justify 
all  the  elect ;  and  Christ  did,  in  the  fulness  of  time,  die 
for  their  sins  and  rise  again  for  their  justification; 
nevertheless,  they  are  not  justified  until  the  Holy  Spirit 
doth,  in  due  time,  actually  apply  Christ  unto  them. 
God  doth  continue  to  forgive  the  sins  of  those  that  are 
justified;  and  although  they  can  never  fall  from  the 
state  of  justification,  yet  they  may,  by  their  sins,  fall 
under  God's  fatherly  displeasure,  and  not  have  the  light 
of  his  countenance  restored  unto  them  until  they  humble 
themselves,  confess  their  sins,  beg  pardon,  and  renew 
their  faith  and  repentance." 

Says  the  Shorter  Catechism,  "Justification  is  an  act 


Theology  for  the  People.       131 

of  God's  free  grace,  wherein  he  pardoneth  all  our  sins, 
and  accepteth  us  as  righteous  in  his  sight,  only  for  the 
righteousness  of  Christ,  imputed  to  us,  and  received  by 
faith  alone." 

Let  us  consider  this  important  subject  under  the  four 
following  heads : 

1.  Its  nature.  Is  justification  a  change  of  character 
or  a  change  of  legal  condition  ?  It  is  the  latter.  It  is 
not  a  moral  change,  a  change  within,  but  a  change  with- 
out— a  change  of  relation  to  law.  We  use  the  term  in 
the  forensic  sense,  i.  e.,  justification  is  a  forensic  or 
judicial  act,  "an  act  of  God  as  judge  proceeding  accord- 
ing to  law,  declaring  that  the  sinner  is  just,  i.  e.,  that  the 
law  no  longer  condemns  him,  but  acquits  and  pronounces 
him  to  be  entitled  to  eternal  life."  Justification  is  the 
opposite  of  condemnation.  See  Rom.  viii.  33,  34,  "It  is 
God  that  justifieth.  Who  is  he  that  condemneth  ?"  To 
condemn  is  not  to  make  sinful,  but  to  pronounce  guilty, 
or  worthy  of  punishment.  To  justify  is  not  to  make 
holy,  but  to  declare  not  guilty,  or  that  the  person  con- 
cerned cannot  justly  be  condemned.  The  Church  of 
Rome  confounds  justification  with  sanctification.  This 
church  claims  two  justifications.  In  the  first,  original 
sin  is  removed  and  righteousness  infused ;  this  takes 
place  in  baptism.  In  the  second,  man  receives  a  title  to 
eternal  life  on  the  ground  of  his  works  or  character. 
This  is  unscriptural.  Arminianism  says:  Justification 
is  a  change  of  legal  condition,  and  means  pardon.  This 
states  but  a  part  of  the  truth  of  God's  Word.  Calvinism 
Bays :  Justification  is  a  change  of  legal  condition,  and 
means  pardon  and  acceptance. 

Mere  pardon  is  the  remission  of  penalty  in  the  ab- 


132  Theology  fob  the  People. 

sence  of  satisfaction  to  law.  When  God  justifies,  it  is 
on  the  ground  of  satisfaction  rendered  to  law,  rendered 
by  Christ  in  the  sinner's  stead ;  such  a  justification  in- 
cludes more  than  pardon ;  in  this  judicial  act  God 
pardons  all  our  sins,  and  accepts  us  as  righteous  in  his 
sight  only  for  the  righteousness  of  Christ  imputed  to  us, 
and  received  by  faith-  alone.  It  includes  pardon  and 
restoration  to  divine  favor.  As  stated  by  another,  ''Jus- 
tification is  not  mere  pardon ;  it  includes  pardon  of  sin, 
and,  in  addition,  the  declaration  that  all  the  claims  of 
the  law  are  satisfied  with  respect  to  the  person  justified, 
and  that  consequently  he  has  a  right  to  all  the  immuni- 
ties and  rewards  which,  in  the  covenant  of  life,  are 
suspended  upon  perfect  conformity  to  the  demands  of 
law." 

2.  Its  ground.  Is  the  ground  of  justification  sub- 
jective or  objective  ?  Is  it  based  on  what  is  within  us 
or  on  something  outside  of  us  \  It  is  the  latter.  The 
ground  of  our  justification  is  not  our  own  character  or 
conduct,  but  the  imputed  righteousness  of  Christ. 
Romanists  erroneously  claim  that  we  are  justified  on 
the  ground  of  inherent  or  infused  righteousness  received 
in  baptism.  Older  Arminians  assert  that  we  are  jus- 
tified on  the  ground  of  faith,  or  evangelical  obedience. 
The  Scriptures  contradict  this  assertion.  Wesleyan 
Arminians  claim  that  justification  means  pardon,  and 
that  we  are  justified,  or  pardoned,  on  the  ground  of  the 
righteousness  of  Christ.  They  furthermore  claim  that 
our  title  to  heaven  or  subsequent  acceptance  with  God 
is  based  on  evangelical  obedience,  or  obedience  of  faith. 
This  position  is  untenable.  The  doctrine  of  justification 
has  been  called  "the  corner-stone  of  the  gospel."     It  is 


Theology  foe  the  People.  133 

•of  too  far-reaching,  vital  importance  to  be  considered 
in  a  heedless  or  uncandid  spirit.  Let  me  urge  the  reader 
to  lock  up  in  memory  the  following  statement  and  throw 
the  key  away:  The  ground  of  justification  is  the 
imputed  righteousness  of  Christ.  What  does  God's 
Word  say  \  See  Rom.  iii.  24,  25,  "Being  justified  freely 
by  his  grace  through  the  redemption  that  is  in  Christ 
Jesus,  whom  God  hath  set  forth  to  be  a  propitiation 
through  faith  in  his  blood." 

Bom.  iv.  6,  "Even  as  David  also  describeth  the  bless- 
edness of  the  man,  unto  whom  God  imputeth  righteous- 
ness without  works." 

2  Cor.  v.  19,  21,  "To  wit,  that  God  was  in  Christ, 
reconciling  the  world  unto  himself,  not  imputing  their 
trespasses  unto  them ;  and  hath  committed  unto  us  the 
word  of  reconciliation.  For  he  hath  made  him  to  be 
sin  for  us,  who  knew  no  sin;  that  we  might  be  made 
the  righteousness  of  God  in  him." 

3.  The  means  of  justification.  The  Bible  teaches 
that  we  are  justified  by  faith,  not  on  account  of  faith. 
We  are  justified  by  faith  alone ;  but  not  by  faith  which 
is  alone.  Other  graces  accompany  faith,  but  faith  alone 
is  the  means  of  justification.  How  does  faith  justify 
a  sinner  in  the  sight  of  God  ?  Says  the  Larger  Cate- 
chism: "Faith  justifies  a  sinner  in  the  sight  of  God, 
not  because  of  those  other  graces  which  do  always  accom- 
pany it,  or  of  good  works  that  are  the  fruits  of  it :  nor  as 
if  the  grace  of  faith,  or  any  act  thereof,  were  imputed 
to  him  for  justification ;  but  only  as  it  is  an  instrument, 
by  which  he  receiveth  and  applieth  Christ  and  his 
righteousness." 

Faith  is  not  meritorious;    it  is  simply  instrumental, 


134        Theology  for  the  Peoplk. 

i.  e.,  the  instrument  of  receiving  Christ  and  his  right- 
eousness. 

Says  Rom.  iii.  20,  "Therefore  by  the  deeds  of  the  law 
there  shall  no  flesh  be  justified  in  his  sight." 

The  law  of  God  shows  man  to  be  a  great  and  helpless 
sinner.  We  recognize  the  fact  that  great  offences  call 
for  great  penalties.  By  penalty  we  mean  suffering- 
exacted  of  the  law-breaker.  The  penalty  shows  that  man 
is  a  great  sinner.  If  man  is  not  a  great  sinner,  "God  is 
either  unwise,  and  does  not  know  how  to  proportion  the 
penalty  to  the  offence ;  or  he  is  unjust,  and  deliberately 
refuses  to  establish  the  right  proportion." 

The  law  provides  no  remedy  for  fallen  man.  The 
mirror  may  show  facial  blemishes,  but  does  not  remove 
them.  The  physician's  thermometer  may  tell  how  much 
fever  the  patient  has,  but  does  nothing  to  abate  the  fever. 
The  mariner's  compass  tells  the  direction  the  ship  is 
sailing,  but  does  not  alter  the  course.  The  steam-gauge 
tells  the  engineer  the  amount  of  steam,  but  does  nothing 
to  increase  or  diminish  the  amount.  The  measuring  rod 
may  show  the  carpenter  the  length  of  a  piece  of  timber, 
but  neither  increases  nor  diminishes  length.  Man  needs 
not  only  acquittal  at  the  bar  of  justice,  but  also  inward 
purity.  The  violated  law  can  furnish  neither.  Does  a 
statute  against  theft  produce  honesty  of  disposition  ? 
Does  a  statute  against  adultery  produce  purity  of  heart  ? 
Certainly  not.  Can  a  law-breaker  acquit  himself  before 
the  very  law  which  finds  him  guilty  ?  It  is  too  late  now 
to  look  to  the  law  for  salvation.  If  it  were  possible  to  be 
perfect  from  the  present  moment  till  the  close  of  life, 
how  about  past  sins  I 

If,  like  the  young  ruler,  Mark  x.  20,  we  say,  "Master, 


Theology  for  the  People.  135 

all  these  have  I  observed  from  my  youth,"  how  about 
original  sin?  The  obedience  demanded  is  perfect;  it 
must  commence  at  the  very  beginning  of  life,  and  con- 
tinue without  the  slightest  interruption  till  the  close  of 
life.  If  guilty  of  oxe  sinful  thought,  word  or  deed,  what 
is  the  inevitable  result '.  Let  James  ii.  10  answer,  ""Tor 
whosoever  shall  keep  the  whole  law,  and  yet  offend  in 
oxe  point,  he  is  guilty  of  all."  He  is  guilty  of  not  keep- 
ing the  whole  law;  he  breaks  the  whole  law,  but  not  the 
whole  of  the  law.  He  sins  against  love,  which  is  the 
sum  of  the  law.  His  is  an  act  of  rebellion  against  the 
God  of  all  law.  Reference  in  James  ii.  10  is  to  the 
certainty  of  condemnation  ;  he  is  as  certainly  condemned 
as  if  guilty  of  a  violation  of  all  law.  One  broken  link 
breaks  the  chain.  One  discordant  note  destroys  the  har- 
mony of  music.  One  broken  wheel  stops  the  mechinery. 
One  broken  rail  stops  the  train.  One  inch  cut  out  of  the 
telegraph  wire  stops  all  communication. 

A  man  who  violates  one  statute  and  is  imprisoned 
for  life,  is  as  much  imprisoned  as  if  he  had  violated 
every  statute  in  the  law-book.  The  man  who  commits 
murder  and  goes  to  the  gallows,  dies  as  surely  as  if  guilty 
of  every  capital  offence.  Says  Gal.  iii.  10,  "Cursed  is 
every  one  that  continueth  not  in  all  things  which  are 
written  in  the  book  of  the  law  to  do  them." 

Let  us  briefly  consider  two  passages  of  Scripture 
which  are  regarded  by  some  as  teaching  that  we  are 
justified  by  works:  Rom.  ii.  13,  "For  not  the  hearers 
of  the  law  are  just  before  God,  but  the  doers  of  the  law 
shall  be  justified."  In  this  passage  "Paul  is  not  speak- 
ing of  the  method  of  justification  available  for  sinners, 
but  of  tlic  principles  on  which  all  who  are  out  of  Christ 


13(5  Theology  for  the  People. 

arc  to  be  judged.  They  are  to  be  judged  impartially, 
according  to  their  works,  and  agreeably  to  their  know- 
ledge of  duty.  On  these  principles  no  living  flesh  can 
be  justified  in  the  sight  of  God."  James  ii.  24,  "Ye  see 
then  how  that  by  works  a  man  is  justified,  and  not  by 
faith  only."  In  this  passage  James  is  not  discussing 
the  doctrine  of  the  justification  of  the  unbeliever ;  he  is 
simply  showing  the  relation  of  works  to  faith.  Saving 
faith  is  followed  by  good  works ;  if  these  are  wanting, 
faith  is  dead.  ]STow  we  see  there  is  no  contradiction 
between  James  ii.  24,  "Ye  see  then  how  that  by  works 
a.  man  is  justified,  and  not  by  faith  only,"  and  Rom. 
iii.  28,  "Therefore  we  conclude  that  a  man  is  justified 
by  faith,  without  the  deeds  of  the  law."  Read  Rom. 
iii.  20,  "Therefore  by  the  deeds  of  the  law  there  shall 
no  flesh  be  justified  in  his  sight."  Let  the  following 
be  borne  in  mind :  "Paul  uses  the  word  justify  in  the 
sense  of  God's  justification  of  the  sinner,  to  which  faith, 
and  not  works,  is  prerequisite.  James  uses  the  word 
justify  in  the  sense  of  prove  true  or  real;  in  which  sense 
faith  is  justified  or  proved  genuine  by  works."  This 
sheds  light  on  James  ii.  21,  "Was  not  Abraham  our 
father  justified  by  works,  when  he  had  offered  Isaac 
his  son  upon  the  altar  ?"  Long  years  before  the  offering 
of  Isaac,  Abraham  had  been  justified  in  the  sight  of  God. 
Faith  without  works  is  dead.  The  offering  of  Isaac 
proved  the  genuineness  of  Abraham's  faith  and  spirit 
of  obedience. 

The  same  is  true  of  James  ii.  25,  which  asserts  that 
Rahab  was  "justified  by  works,  when  she  had  received 
the  messengers,  and  had  sent  them  out  another  way." 
In  ITeb.  xi.  31,  we  are  told  that  Rahab  received  them 


Theology  for  the  People.       137 

by  faith.  Their  reception  evinced  the  sincerity  of  her 
faith. 

If  you  ask,  How  is  a  man  justified  before  God?  I 
answer,  By  faith.  If  you  ask,  How  is  a  man  justified 
before  men,  i.  e.,  how  is  the  genuineness  of  his  faith 
manifested  ?  I  answer,  By  works.  Both  answers  would 
be  correct.  James  and  Paul  do  not  contradict  each 
other.  The  position  of  the  former  is  clearly  stated  in 
James  ii.  18,  26,  "I  will  show  thee  my  faith  by  my 
works.  For  as  the  body  without  the  spirit  is  dead,  so 
faith  without  works  is  dead  also." 

Can  "the  deeds  of  the  law,"  or  man's  character  or 
conduct,  place  the  crown  of  righteousness  on  the  sinner's 
head  ?  Never  !  Grace  and  works  are  mutually  exclu- 
sive; they  are  antithetical.  See  Rom.  iv.  4,  "To  him 
that  worketh  is  the  reward  not  reckoned  of  grace,  but  of 
debt."  Eom.  xi.  6,  "If  by  grace,  then  it  is  no  more  of 
works :  otherwise  grace  is  no  more  grace."  These  two 
passages  should  settle  this  question,  and  settle  it  forever. 
If  I  promise  a  man  one  dollar  for  a  day's  work,  at  the 
close  of  the  day,  when  the  work  has  been  faithfully 
performed,  I  hand  him  the  dollar ;  is  that  an  act  of 
grace,  i.  e.,  of  unmerited  favor  ?  Surely  not.  It  is  a 
matter  of  debt,  an  act  of  sheer  justice.  Now,  read 
Rom.  iv.  4  again.  If  we  are  justified  by  works,  salva- 
tion becomes  a  matter  of  debt,  and  Paul  was  in  error 
when  he  exclaimed,  "By  the  grace  of  God  I  am  what  I 
am."  Read  carefully  John  vi.  28,  29,  "Then  said  they 
unto  him,  What  shall  we  do,  that  we  might  work  the 
works  of  God  ?  Jesus  answered  and  said  unto  them, 
This  is  the  work  of  God,  that  ye  believe  on  him  whom  he 
hath  sent." 


138  Theology  foe  the  People. 

Says  Bora,  v.  1,  ''Therefore,  being  justified  by  faith, 
we  have  peace  with  God  through  our  Lord  Jesus  Christ." 
Glorious  doctrine !  Glorious  scheme  of  redemption ! 
"By  the  grace  of  God  I  am  what  I  am."  The  imputed 
righteousness  of  Christ  is  received  by  faith  alone.  "It 
is,  therefore,  the  righteousness  of  Christ,  his  perfect 
obedience  in  doing  and  suffering  the  will  of  God,  which. 
is  imputed  to  the  believer,  and  on  the  ground  of  which 
the  believer,  although  in  himself  ungodly,  is  pronounced 
righteous,  and,  therefore,  free  from  the  curse  of  the  law, 
and  entitled  to  eternal  life."  To  explain  away  this 
fundamental  truth  "is  to  absorb,  as  with  a  sponge,  the 
life-blood  of  the  gospel." 

"  Xot  the  labor  of  my  hands 
Can  fulfil  the  law's  demands; 
Could  my  zeal  no  respite  know, 
Could  my  tears  forever  flow, 
All  for  sin  could  not  atone, 
Thou  must  save,  and  thou  alone." 

4.  The  effect  of  justification".  The  Scriptures 
teach  that  justification  is  a  permanent  change  of  legal 
condition.  One  effect  of  justification  is  peace  with  God. 
Says  Rom.  v.  1,  "Therefore,  being  justified  by  faith,  we 
have  peace  with  God  through  our  Lord  Jesus  Christ." 
In  addition,  justification  gives  a  title  to  eternal  life. 
"That  as  sin  hath  reigned  unto  death,  even  so  might 
grace  reign  through  righteousness  unto  eternal  life  by 
Jesus  Christ  our  Lord"  (Bom.  v.  21). 

The  thoughtful  mind  asks  the  question,  What  is  the 
relation  of  justification  to  the  believer's  future  sins  ? 
Does  God  pardon  future  sins  before  they  are  committed  ? 


Theology  fob  the  People.  139 

Says  Dr.  Dabney,  "Justification  from  future  sins  is 
not  so  much  a  pardoning  of  them  before  they  are  com- 
mitted as  an  unfailing  provision  by  God,  both  of  the 
meritorious  and  instrumental  causes  of  their  pardon,  as 
they  are  committed." 

Says  the  Confession  of  Faith,   "All  those  that  are 

justified,  God  vouchsafeth,  in  and  for  his  only  Son  Jesus 

Christ,  to  make  partakers  of  the  grace 

Adoption.  ,  . 

of  adoption ;  by  which  they  are  taken 
into  the  number,  and  enjoy  the  liberties  and  privileges 
of  the  children  of  God ;  have  his  name  put  upon  them ; 
receive  the  Spirit  of  adoption ;  have  access  to  the  throne 
of  grace  with  boldness ;  are  enabled  to  cry,  Abba, 
Father ;  are  pitied,  protected,  provided  for,  and  chas- 
tened by  him  as  by  a  father ;  yet  never  cast  off,  but 
sealed  to  the  day  of  redemption,  and  inherit  the  prom- 
ises, as  heirs  of  everlasting  salvation." 

As  defined  by  the  Shorter  Catechism,  "Adoption  is 
an  act  of  God's  free  grace,  whereby  we  are  received  into 
the  number,  and  have  a  right  to  all  the  privileges,  of 
the  sons  of  God." 

It  is  the  humble  judgment  of  the  writer  that  our  great 
theological  authors  have  not  accorded  this  subject  the 
consideration  which  its  importance  demands ;  further- 
more, some  of  them,  at  least,  have  failed  to  grasp  the 
real  nature  of  the  change  involved  in  adoption.  Dr. 
Charles  Jlodge,  in  his  Systematic  Theology,  three 
volumes,  docs  not  devote  a  separate  chapter  to  this  sub- 
ject, and  his  treatment  of  the  same  is  very  brief.  Dr. 
Dabney,  in  his  Theology,  devotes  a  fraction  of  a  page 
to  the  consideration  of  this  subject.  Such  able,  scholarly 
men  as  Turretin,  Owen  and  others  regard  adoption  as  a 


140       Theology  foe  the  People. 

constituent  element  of  justification.  From  this  opinion 
I  respectfully  dissent.  Adoption  is  a  distinct  head  in 
theology.  When  a  man  exercises  personal  trust  in  the 
Lord  Jesns  Christ,  two  changes  take  place;  one  without ; 
the  other  within.  The  former  is  a  change  of  relation 
to  God  and  to  his  law ;  the  latter  is  a  change  of  nature. 
Justification  and  adoption  are  the  terms  employed  to 
express  the  change  of  relation,  while  regeneration  and 
sanctification  are  the  terms  used  to  express  the  change 
within.  The  logical  position  of  adoption  is  between  jus- 
tification and  sanctification.  In  order  that  we  may 
clearly  apprehend  this  important  subject,  let  us  remem- 
ber that  there  are  two  relations  which  are  perfectly  com- 
patible: (1)  Servile.  (2)  Filial.  A  failure  to  observe 
this  fact  has  begotten  confusion  in  many  minds.  Before 
the  death  of  Queen  Victoria,  the  Prince  of  Wales  was 
both  her  subject  and  her  son.  In  his  relation  to  her 
kingdom  he  was  her  subject ;  in  his  relation  to  her  home 
he  was  her  son.  He  was  a  citizen  of  her  kingdom,  a  son 
in  her  home. 

In  the  Scriptures,  Christ  himself  is  presented  as  the 
mediatorial  servant  of  God,  and  also  as  the  well-beloved 
Son  of  God.  The  two  relations  are  not  incompatible. 
Through  sin  man  was  divested  of  his  rights  as  a  citizen, 
and  of  his  privileges  as  a  son ;  he  became  a  citizen  of 
Satan's  kingdom,  and  a  child  of  the  devil.  The  great 
redemptive  scheme  provides  for  reinstatement  in  both 
relationships,  viz.,  of  a  citizen  in  God's  kingdom,  and 
of  a  son  in  God's  family.  Justification  deals  with  the 
believer  in  his  relation  as  subject;  adoption  deals  with 
him  in  his  relation  as  son.  What  does  the  child  of  God 
receive  in  regeneration  %    A  new  heart.     What  does  he 


Theology  for  the  People.       141 

receive  in  adoption  \  A  legal  right,  i.  e.,  a  right  to  all 
the  privileges  of  the  sons  of  God. 

Justification  confers  the  rights  and  privileges  of 
citizenship  in  the  kingdom  of  God.  Adoption  confers  the 
rights  and  privileges  of  sonship  in  the  house  of  God. 
God  has  both  a  kingdom  and  a  home ;  in  the  former  he 
is  Ruler  ;   in  the  latter  he  is  Father. 

Regeneration  is  related  to  sanctification  as  birth  to 
growth.  This  great  inward  change,  which  begins  in 
regeneration,  and  is  carried  on  to  completeness  in  sanc- 
tification, fits  the  believer  for  the  duties  and  benefits  of 
the  two  relations  of  citizenship  and  sonship. 

In  the  act  of  adoption,  from  what  family  is  the  be- 
liever taken  ?  In  John  viii.  44  Jesus  said  to  the  Jews, 
"Ye  are  of  your  father,  the  devil."  Lest  we  should  con- 
clude that  this  statement  must  be  restricted  to  the  Jews, 
let  us  see  what  is  affirmed  in  1  John  iii.  8,  10,  "He  that 
committeth  sin  is  of  the  devil.  In  this  the  children  of 
God  are  manifest,  and  the  children  of  the  devil ;  whoso- 
ever doeth  not  righteousness  is  not  of  God,  neither  he 
that  loveth  not  his  brother."  In  Eph.  ii.  2  we  are  told 
that  Satan  is  "the  spirit  that  now  worketh  in  the.  chil- 
dren of  disobedience."  The  unsaved  may  indignantly 
decline  to  admit  the  relation,  yet  their  sinful  thoughts 
and  actions  unite  with  Scripture  in  proclaiming  the 
reality  of  the  relation. 

JSTow,  into  what  family  is  the  believer  adopted  ?  Into 
the  family  of  God.  Who  are  members  of  this  happy 
family  \ 

(1)  Jesus  Christ  our  "Elder  Brother."  He  is  "the 
first-born  among  many  brethren."  In  Heb.  ii.  11,  12 
we  read,  "For  which  cause  he  is  not  ashamed  to  call 


142  Theology  foe  the  People. 

them  brethren,  saying,  I  will  declare  thy  name  unto  my 
brethren." 

(2)  The  holv  angels.  They  are  called  sons  of  God. 
Job  xxxyiii.  7,  "When  the  morning  stars  sang  together, 
and  all  the  sons  of  God  shouted  for  joy." 

(3)  Believers  of  every  age  and  nation.  "Behold  what 
manner  of  love  the  Father  hath  bestowed  upon  us,  that 
we  should  be  called  the  sons  of  God." 

There  are  points  of  resemblance  between  civil  and 
spiritual  adoption,  e.  g.,  in  each  there  is  the  transfer  of 
the  adopted  person  from  the  home  in  which  he  was  born 
to  the  home  of  another.  In  each,  too,  the  adopted  person 
is  invested  with  the  rights  and  privileges  of  sonship, 
including  heirship. 

There  are  also  points  of  difference,  e.  g.,  recourse  is 
had  to  ciyil  adoption  in  order  to  provide  for  want  of 
children  in  the  home ;  and  while  some  who  adopt  may 
be  actuated,  to  a  limited  degree,  by  a  desire  to  help  the 
child,  yet  the  dominant  motive  is  frequently  to  con- 
tribute to  the  comfort  and  happiness  of  the  home. 

God  has  a  happy  family,  and  would  continue  to  have 
such  if  not  a  single  human  being  were  received  into  the 
heavenly  home-circle.  The  addition  of  every  human 
person  could  not  in  the  least  augment  the  felicity  of 
the  Father.  His  blessedness  has  ever  been  complete. 
Then,  too,  civil  adoption  proceeds  on  the  supposition  of 
good,  noble  qualities  in  the  person  adopted.  Is  it  rea- 
sonable to  suppose  that  the  daughter  of  Pharaoh  would 
have  adopted  Moses  as  "her  son,"  had  he  not  been  "a 
goodly  child"  ?  Is  it  usual  for  parties  to  adopt  children 
if  the  little  ones  are  frail,  or  diseased,  or  deformed? 
Certainly  not.     Let  us  bow  down  in  adoring  wonder  at 


Theology  for  the  People.  143 

the  infinite  merer  and  goodness  of  God,  who  "com- 
mendeth  (renders  conspicuous)  his  love  toward  us,  in 
that,  while  we  were  yet  sinners,  Christ  died  for  us" 
(Rom.  v.  8).  Furthermore,  civil  adoption  is  limited  in 
its  reach, — restricted  to  one  person,  or,  at  least,  to  a 
very  small  number.  Those  adopted  into  God's  family 
will  constitute  a  great  multitude  which  no  man  can 
number.  Says  Heb.  ii.  10,  "For  it  became  him,  for 
whom  are  all  things,  and  by  whom  are  all  things,  in 
bringing  many  sons  unto  glory,  to  make  the  captain  of 
their  salvation  perfect  through  suffering." 

Let  us  note  briefly  some  of  the  blessings  enjoyed  in 
consequence  of  spiritual  adoption : 

(1)  The  children  of  God  receive  the  Spirit  of  adop- 
tion. Gal.  iv.  6,  "And  because  ye  are  sons,  God  hath 
sent  forth  the  Spirit  of  his  Son  into  your  hearts,  crying, 
Abba,  Father."  The  indwelling  of  the  Holy  Spirit 
forcns  in  us  more  and  more  of  the  filial  spirit.  We  are 
already  invested  with  the  rights  and  privileges  of  sons; 
and  the  Holy  Spirit  produces  in  us  more  and  more  of 
the  temper  or  disposition  of  sons ;  so  that  the  inward, 
filial  spirit  is  developed  toward  the  fruition  of  the  out- 
ward rights  and  privileges  of  sonship.  A  spirit  of  obedi- 
ence is  fostered  (1  Peter  i.  14).  Freedom  from  "sense 
of  guilt,  legal  bondage,  fear  of  death  (Rom.  viii.  15; 
Heb.  ii.  15),  and  elevated  with  a  holy  boldness  and  royal 
dignity  (Heb.  x.  19,  22 ;   1  Peter  ii.  9 ;   iv.  11)/' 

(2)  The  children  of  God  have  the  assurance  that  their 
Father  provides  for  all  their  wants;  he  furnishes  just 
what  he  sees  will  be  best  for  them.  What  we  frequently 
desire  might  not  be  promotive  of  our  best  interests.  It 
is  true  that  God  bestows  temporal  blessings  upon  the 


144  Theology  for  the  People. 

unsaved  as  well  as  upon  his  adopted  children.  There 
is  no  question  as  to  the  fact  of  receiving ;  but  how  about 
the  right  of  receiving  them  %  These  and  all  other  bless- 
ings belong  to  God's  children  by  right  of  sonship,  a  right 
purchased  through  the  mediation  of  Christ.  Read  Gal. 
iv.  4,  5,  "God  sent  forth  his  Son,  made  of  a  woman,  made 
under  the  law,  to  redeem  them  that  were  under  the  law, 
that  we  might  receive  the  adoption  of  sons."  Now,  note 
1  Cor.  ^'ii.  21_23,  "For  all  things  are  yours;  and  ye  are 
Christ's,"  etc.  Suppose  a  man  is  convicted  of  murder 
and  sent  back  to  jail  awaiting  the  day  of  execution. 
What  right  has  he  to  the  nourishment  he  receives  during 
this  interval  %  Why  is  the  food  given  ?  Is  it  not  simply 
to  prolong  life  until  the  day  of  execution  ?  The  unsaved 
are  already  condemned.  What  right  have  they  to  the 
blessings  which  sustain  life  until  the  day  of  execution  I 

God  will  provide  for  his  children;  will  protect  his 
children  ;  will  cause  all  things  to  work  together  for  their 
good. 

(3)  God's  children  are  subject  to  paternal  discipline. 
The  afflictions  that  come  upon  them  are  fatherly  chas- 
tisements. "Whom  the  Lord  loveth  he  chasteneth." 
The  truth  of  this  seemingly  paradoxical  statement  will 
be  manifest  if  we  would  keep  in  mind:  (1)  "The  end 
proposed."  (2)  "The  effect  produced."  Says  another: 
"But,  as  in  a  human  family,  he  that  spares  the  rod 
hates  his  son,  because,  through  mistaken  tenderness,  he 
suffers  him  to  escape  with  impunity  when  he  has  com- 
mitted a  fault,  and  thus  permits  his  wayward  inclination 
to  gather  strength,  and  vicious  habits  to  be  formed, 
which  will  entail  misery  upon  him  here  and  hereafter; 
so,  in  the  family  of  God,  the  want  of  discipline  would 


Theology  for  the  People.  145 

be  an  evidence,  not  of  love,  but  of  neglect  and  indiffer- 
ence to  the  interest  of  the  members." 

We  are  taught  in  Heb.  xii.  10  that  God  chastens  us 
"for  our  profit,  that  we  might  be  partakers  of  his 
holiness." 

Comforting  indeed  is  the  assurance  in  Heb.  xii.  11, 
"Now  no  chastening  for  the  present  seemeth  to-be  joyous, 
but  grievous;  nevertheless,  afterward  it  yieldeth  the 
peaceable  fruit  of  righteousness  unto  them  which  are 
exercised  thereby."     Do  not  forget  the  word,  "after- 

WAED.'" 

(4)  A  glorious  and  eternal  inheritance.  Read  Eom. 
viii.  17,  "And  if  children,  then  heirs;  heirs  of  God, 
and  joint  heirs  with  Christ ;  if  so  be  that  we  suffer  with 
him,  that  we  may  be  also  glorified  together." 

1  Peter  i.  4  speaks  of  "an  inheritance  incorruptible,, 
and  undefiled,  and  that  fadeth  not  away,  reserved  in 
heaven"  for  the  children  of  God. 

Happy  Children  of  God  ! 

"  To  them  the  privilege  is  given 
To  be  the  sons  and  heirs  of  heaven; 
Sons  of  the  God  who  reigns  on  high, 
And  heirs  of  joy  beyond  the  sky." 

"  Their  daily  wants  his  hands  supply, 
Their  steps  he  guards  with  watchful  eye; 
Leads  them  from  earth  to  heaven  above, 
And  crowns  them  with  eternal  love." 

The  Confession  of  Faith,  Chap.  XIII. ,  says :    "They 

who  are  effectually  called  and  regenerated,  having  a  new 

heart  and  a  new  spirit  created  in  them, 

Sanctiflcation.  r  ' 

are  further  sanctified,  really  and  per- 
sonally, through  the  virtue  of  Christ's  death  and  resur- 
10 


146  Theology  for  the  People. 

reetion  by  his  Word  and  Spirit  dwelling  in  them;  the 
dominion  of  the  whole  body  of  sin  is  destroyed,  and  the 
several  lusts  thereof  are  more  and  more  weakened  and 
mortified,  and  they  more  and  more  quickened  and 
strengthened,  in  all  saving  graces,  to  the  practice  of  true 
holiness,  without  which  no  man  shall  see  the  Lord.  This 
sanctification  is  throughout  in  the  whole  man,  yet  imper- 
fect in  this  life ;  there  abideth  still  some  remnants  of 
corruption  in  every  part,  whence  ariseth  a  continual 
and  irreconcilable  war,  the  flesh  lusting  against  the 
Spirit,  and  the  Spirit  against  the  flesh.  In  which  war, 
although  the  remaining  corruption  for  a  time  may  much 
prevail,  yet,  through  the  continual  supply  of  strength 
from  the  sanctifying  Spirit  of  Christ,  the  regenerate 
part  doth  overcome ;  and  so  the  saints  grow  in  grace, 
perfecting  holiness  in  the  fear  of  God." 

As  more  briefly  defined  in  the  Shorter  Catechism: 
"Sanctification  is  the  work  of  God's  free  grace,  whereby 
we  are  renewed  in  the  whole  man  after  the  image  of 
God,  and  are  enabled  more  and  more  to  die  unto  sin, 
and  live  unto  righteousness.''  Let  the  reader  observe 
that  while  justification  is  an  act,  and  adoption  is  an  act, 
sanctification  is  a  work.  As  before  stated,  regeneration 
is  related  to  sanctification  as  birth  to  growth.  The 
spiritual  life  of  the  soul  begins  in  regeneration ;  the 
development,  of  the  spiritual  life  is  what  we  mean  by 
sanctification. 

In  the  eighth  chapter  of  Luke  we  are  told  of  the  death 
of  the  daughter  of  Jairus,  and  of  her  restoration  to  life. 
Jesus  said,  "Maid,  arise.  And  her  spirit  came  again, 
and  she  arose  straightway :  and  he  commanded  to  give 
her  meat.''    If  we  let  the  passing  from  death  to  life  rep- 


Theology  for  the  People. 


147 


resent  regeneration,  the  strength  imparted  by  the  nour- 
ishment will  represent  sanctifieation.  If  the  birth  of  a 
child  represent  regeneration,  the  growth  of  the  child 
will  represent  sanctifieation.  The  babe  may  be  well 
formed,  or  perfect  in  the  sense  that  no  feature  or  mem- 
ber is  wanting;  still  it  is  a  babe  in  weakness,  all  its 
faculties  are  feeble;  as  the  child  grows,  its  faculties 
acquire  vigor.  In  regeneration  the  new  creature  is 
formed ;  in  sanctifieation  the  new  creature  is  developed. 
In  regeneration  there  is  no  cooperation  between  man 
and  the  Spirit ;  in  sanctifieation  there  is  cooperation 
between  the  two.  The  babe  cannot  assist  in  its  own 
production  or  birth ;  but  it  can  assist  in  its  own  growth. 
Perhaps  some  light  can  be  shed  on  the  doctrine  of  sanc- 
tifieation by  contrasting  it  in  parallel  columns  with  the 
doctrine  of  justification: 


Justification. 

1.  An  act. 

2.  Objective;    change  without. 

3.  Change  of  relation  to  law. 

4.  Takes  away  the  guilt  of  sin. 

5.  Founded  on  what  Christ  has 

done  for  us. 

6.  Complete. 

7.  Same  in  all  believers. 


Sanctification. 
A  work. 

Subjective;     change  within. 
Change  of  nature. 
Cleanses   from   the   stain   or 

pollution  of  sin. 
Effect   of   what   Christ   does 

in    us    by    his    Word    and 

Spirit. 
Progressive. 
More  complete  in  some  than 

in  others. 


In  every  believer  there  are  two  contending  principles  ; 
the  one  good,  the  other  evil.  As  the  good  gains  in 
strength  and  masterfulness,  the  evil  becomes  weaker. 
In  2  Sam.  iii.  1  we  read,  "Now,  there  was  long  war 
between  the  house  of  Saul  and  the  house  of  David ;  but 
David  waxed  stronger  and  stronger,  and  the  house  of 


148       Theology  yob.  the  People. 

Saul  waxed  weaker  and  weaker.''  This  illustrates  the 
inward  process.  The  Spirit  having  commenced  his  work 
in  the  soul,  ''never  pauses  or  rests  in  his  holy  activities 
until  his  gracious  task  is  consummated  in  the  entire 
eradication  of  sin  and  the  complete  establishment  of 
holiness  as  the  law  and  habit  of  the  renewed  nature." 
In  the  seventh  chapter  of  Romans  we  have  a  faithful 
description  of  the  presence  and  power  of  these  two  con- 
flicting principles  in  the  life  of  the  Apostle  Paul.  I  am 
aware  of  the  fact  that  repeated  efforts  have  been  made 
to  show  that  in  this  chapter  Paul  is  not  detailing  his 
own  experience.  I  am  also  aware  of  the  fact  that  long 
centuries  ago  an  effort  was  made  to  erect  a  "tower,  whose 
top"  should  "reach  unto  heaven." 

In  the  work  of  sanctification  the  believer  is  "enabled 
more  and  more  to  die  unto  sin  and  live  unto  righteous- 
ness." Says  another:  "To  die  unto  anything  in  the 
scriptural  sense,  is  to  lose  interest  in  it,  to  cease  to  feel 
its  attractions,  to  rise  above  it  into  a  sphere  where  it 
no  longer  holds  or  affects  either  the  sensibilities  or  the 
will, — in  a  word,  to  give  it  up  and  abandon  it  as  no 
longer  an  end  to  which  the  life  and  powers  are  to  be 
devoted." 

What  is  meant  by  more  and  more  living  unto  right- 
eousness ?  It  means  "to  have  our  souls  so  quickened 
by  the  vivifying  power  of  grace,  as  to  love  and  obey  the 
commands  of  God,  truly,  heartily,  prevalently  and  per- 
severingly."  Our  Confession  says:  "This  sanctification 
is  throughout  in  the  whole  man,  yet  imperfect  in  this 
life." 

As  expressed  in  the  Shorter  Catechism,  "We  are 
renewed  in  the  whole  man,  after  the  image  of  God." 


Theology  fob  the  People.  149 

The  "whole  man,"  i.  e.,  every  faculty  of  man  comes 
under  the  sanctifying  power  of  divine  grace. 

Sanctification  is  "imperfect  in  this  life."  The  Bible 
teaches  that  the  inward  conflict  between  the  good  and 
evil  principles  continues  till  death ;  also,  that  nothing 
impure  shall  enter  the  heavenly  home;  consequently 
our  Shorter  Catechism  is  correct  in  saying:  "The  souls 
of  believers  are  at  their  death  made  perfect  in  holiness, 
and  do  immediately  pass  into  glory;  and  their  bodies, 
being  still  united  to  Christ,  do  rest  in  their  graves  till 
the  resurrection."  In  no  case  is  sin  entirely  subdued 
in  the  present  life. 

We  admit  that  the  question  is  not  as  to  the  command 
of  God;  not  as  to  the  duty  of  believers;  neither  does 
it  concern  the  promises  of  God  nor  the  provisions  of  the 
gospel.  The  real  question  is,  Does  God  promise  to  make 
his  people  perfectly  holy  "in  this  life"?  It  is  true,  God 
commands  us  to  be  holy.  It  is  equally  true  that  we 
ought  to  be  holy.  It  is  also  true  that  God's  children 
will  he  holy ;  but  not  in  this  life.  "We  ought  to  be  like 
Christ ;  this  is  the  Christian's  aim.  We  are  to  be  like 
Christ;  this  is  the  Christian's  hope;  but  perfection 
is  not  attainable  in  this  life."  "No  mere  man,  since  the 
fall,  is  able  in  this  life  perfectly  to  keep  the  commands 
of  God;  but  doth  daily  break  them  in  thought,  word, 
and  deed."  Those  who  lay  claim  to  "sinless  perfection" 
betray  ignorance  of  themselves  and  of  the  Scriptures. 
Are  our  thoughts  always  pure  ?  Are  our  words  always 
fitly  spoken  ?  What  does  Jesus  say  in  Matt.  xii.  26  ? 
"But  I  say  unto  you,  That  every  idle  word  that  men 
shall  speak,  they  shall  give  account  thereof  in  the  day 
of  judgment,"     What  is  an  idle  word?     "One  that  is 


150  Theology  for  the  People. 

not  necessary,  and  that  does  not  tend  to  produce  some 
good  result." 

Are  our  actions  always  in  perfect  accord  with  the  will 
of  God  %  Are  we  never  guilty  of  sins  of  commission  ? 
Are  we  never  guilty  of  sins  of  omission  ?  Do  we  fully 
obey  the  divine  injunction,  "Whether  ye  eat  or  drink, 
or  whatsoever  ye  do,  do  all  to  the  glory  of  God  ?" 

In  1  John  i.  8  we  read :  "If  we  say  we  have  no  sin, 
we  deceive  ourselves,  and  the  truth  is  not  in  us." 

What  does  the  petition,  "Forgive  us  our  debts  as  we 
forgive  our  debtors,"  mean  in  the  light  of  so-called  sin- 
less perfection  ?  Says  Eccl.  vii.  20,  "There  is  not  a  just 
man  upon  earth,  that  doeth  good,  and  sinneth  not." 
When  the  Bible  says,  "Behold  the  perfect  man,"  the 
perfection  here  "can  mean  nothing  more  than  integrity 
or  sincerity.  He  is  perfect  who  unfeignedly  loves  God, 
and  has  respect  to  all  his  commands."  In  Gen.  vi.  9, 
I  read:  "Noah  was  a  just  man,  and  perfect  in  his 
generations."  Later  on,  in  Gen.  ix.  20,  21,  I  read: 
"And  Noah  began  to  be  an  husbandman,  and  he  planted 
a  vineyard ;  and  he  drank  of  the  wine,  and  was 
drunken."  Now  I  know  that  the  word  perfect  must  be 
used  in  its  proper,  restricted  sense.  We  must  let  Scrip- 
ture interpret  Scripture.  As  we  read  the  history  of 
God's  children  as  recorded  in  the  Bible,  we  find  that 
Abraham  was  guilty  of  lying,  Gen.  xii.  19;  Noah  of 
drunkenness,  Gen.  ix.  21;  David  of  adultery  and  mur- 
der. We  note,  too,  what  is  said  of  Moses,  Ps.  xc.  8 ;  of 
Job,  in  Job  xlii.  5,  6 ;  of  Daniel,  in  Dan.  ix.  20 ;  of 
Zacharias,  in  Luke  i.  6,  20 ;  of  Paul,  in  Bom.  vii.  7-25  ; 
Phil.  iv.  12-14. 

The  term  perfect,  as  applied  to  God's  children,  does 


Theology  for  the  People.       151 

i 

not  mean  "sinless  perfection."  There  is  a  sense,  how- 
ever, in  which  God's  children  are  perfect  in  this  life.  A 
few  years  ago,  a  good  old  woman  who  believed  in  the  doc- 
trine of  perfect  sanctification,  called  to  see  me  to  cor- 
rect my  views  on  this  subject.  After  conversing  with 
her  a  few  moments,  I  discovered  that  she  was  not  a 
woman  of  much  intellectual  vigor,  and  concluded  that 
an  object-lesson  might  assist  in  correcting  her  views.  On 
the  table  near  me  was  a  plate  of  apples.  I  took  one  of 
the  apples,  which  proved  to  be  defective,  and  cut  it  in 
four  parts.  Removing  one  part,  I  held  up  the  other 
three  parts,  and  said :  "Madam,  is  this  a  perfect  apple  ?" 
She  replied,  "No,  sir."  "Why  not?"  "Because  one 
part  is  missing."  Quickly  adjusting  the  part,  I  said, 
"Madam,  is  this  a  perfect  apple  ?"  "Yes,  sir."  "In 
what  sense  ?"  "In  the  sense  that  all  the  parts  of  the 
apple  are  present."  "You  admit,  now,  that  this  is  a 
perfect  apple  ?"  "I  do."  Then  turning  the  defective 
side,  which  she  had  not  observed,  I  said,  "Madam,  is 
this  a  perfect  apple  ?"  She  hesitated  a  moment,  and 
then  said,  "No,  sir."  "ISTow,"  said  I,  "perhaps  this  will 
enable  you  to  see  the  subject  as  I  see  it.  I  hold  that  in 
the  believer  all  the  parts,  or  graces,  of  the  Christian 
character  are  present,  e.  g.,  love,  joy,  peace,  confidence, 
humility,  etc.,  but  they  are  not  present  in  their  complete- 
ness. Thus  we  see  that  in  one  sense  a  Christian  is  per- 
fect in  this  life ;  while  in  another  sense  he  is  imper- 
fect." Before  parting  company  with  my  aged  friend, 
let  me  say,  that  in  a  few  days  after  our  interview,  she 
united  with  the  Presbyterian  Church,  and,  I  trust,  is  on 
her  way  to  perfection. 

In  the  great  work  of  sanctification  the  Holy  Spirit  is 


152  Theology  eok  the  People. 

the  agent.  He  employs  means.  The  Word  of  God  is 
both  the  rule  and  means  of  our  sanctification.  It  "is 
the  rule  according  to  which  the  Spirit  works,  forming 
in  us  those  dispositions  which  the  Word  promises  or 
requires ;  and  also  the  rule  according  to  which  we  should 
work  in  the  whole  course  of  our  Christian  profession." 
In  John  xvii.  17,  our  Saviour  prays:  "Sanctify  them 
through  thy  truth,"  i.  e.,  bring  the  truth  to  bear  more 
effectively  and  powerfully  on  the  minds  and  hearts  of 
believers, — bring  them  more  and  more  under  its  con- 
trolling, regulative  influence.  Divine  ordinances  are 
means  of  sanctification,  e.  g.,  prayer  and  the  Lord's  Sup- 
per. The  dispensations  of  Providence  are  also  means 
of  sanctification.  In  Ps.  cxix.  67,  71,  we  read :  "Before 
I  was  afflicted  I  went  astray ;  but  now  have  I  kept  thy 
word.  It  is  good  for  me  that  I  have  been  afflicted ;  that 
I  might  learn  thy  statutes." 

"What  though  my  joys  and  comforts  die? 

The  Lord  my  Saviour  liveth ; 
What  though  the  darkness  gather  round? 

Songs  in  the  night  he  giveth ; 
No  storm  can  shake  my  inmost  calm, 

While  to  that  refuge  clinging; 
Since  Christ  is  Lord  of  heaven  and  earth, 

How  can  T  keep  from  singing?" 


CHAPTER    X. 

Christian  Life  :   Faith,  Repentance,  Good  Works, 
Perseverance  and  Assurance. 

CHAPTER  XIV.  of  the  Confession  of  Faith  says : 
"The  grace  of  faith,  whereby  the  elect  are  enabled 
to  believe  to  the  saving  of  their  souls, 
is  the  work  of  the  Spirit  of  Christ  in 
their  hearts ;  and  is  ordinarily  wrought  by  the  ministry 
of  the  Word ;  by  which  also,  and  by  the  administration 
of  the  sacraments,  and  prayer,  it  is  increased  and 
strengthened.  By  this  faith,  a  Christian  believeth  to 
be  true  whatsoever  is  revealed  in  the  Word,  for  the 
authority  of  God  himself  speaking  therein ;  and  acteth 
differently,  upon  that  which  each  particular  passage 
thereof  containeth ;  yielding  obedience  to  the  commands, 
trembling  at  the  threatenings,  and  embracing  the 
promises  of  God  for  this  life,  and  that  which  is  to  come. 
But  the  principal  acts  of  saving  faith  are  accepting, 
receiving  and  resting  upon  Christ  alone  for  justification, 
sanctification  and  eternal  life,  by  virtue  of  the  covenant 
of  grace.  This  faith  is  different  in  degrees,  weak  or 
strong ;  may  be  often  and  many  ways  assailed  and  weak- 
ened, but  gets  the  victory ;  growing  up  in  many  to  the 
attainment  of  a  full  assurance  through  Christ,  who  is 
both  the  author  and  finisher  of  our  faith." 

Let  us  consider  this  subject  under  the  following  heads : 
1.  Different  species  or  kinds  of  faith  mentioned  in 
Scripture : 


154        Theology  for  the  People. 

(1)  Historical  faith,  i.  e.,  simple  assent  to  the  truth 
of  the  Christian  system. 

(2)  Temporary  faith,  a  faith  that  is  without  repent- 
ance. This  is  the  kind  of  faith  exercised  by  the  stony- 
ground  hearers,  mentioned  in  the  parable  of  the  sower, 
Matt.  xiii.  18-23,  "But  he  that  receiveth  the  seed  into 
stony  places,  the  same  is  he  that  heareth  the  Word,  and 
anon  ivith  joy  receiveth  it;  yet  hath  he  not  root  in  him- 
self, but  dureth  for  awhile;  but  when  tribulation  or 
persecution  ariseth  because  of  the  Word,  by  and  by  he 
is  offended." 

(3)  Faith  of  devils.  Says  the  Bible:  "The  devils  also 
believe  and  tremble."  They  are  not  in  doubt  as  to  God's 
existence,  wisdom,  power,  justice,  hatred  of  sin. 

"There  is  no  skepticism  in  hell." 

(4)  Saving  faith,  i.  e.,  the  faith  which  receives  salva- 
tion as  it  is  offered  in  the  gospel. 

2.  Nature  of  faith.  Faith  in  the  generic  sense  is 
assent  to  a  proposition.  Faith  in  the  religious  sense 
is  assent  to  a  proposition  plus  trust  in  a  person.  Since 
faith  is  the  acceptance  of  a  thing  as  true,  it  is  obvious 
that  in  order  to  its  acceptance  there  must  be  something 
to  show  that  it  is  true.  We  now  see  that  faith  is  con- 
fidence in  testimony.  Saving  faith  is  the  acceptance 
of  the  truth  of  God's  Word  on  the  testimony  of  God 
himself;  it  is  faith  in  the  testimony  and  in  him  who 
testifies. 

3.  Object  of  faith.  While  faith  accepts  as  true  the 
whole  testimony  of  God,  the  object  of  saving  faith  is 
Christ  crucified.  It  is  assent  to  the  proposition  that 
Christ  was  crucified,  and  also  trust  in  Christ  crucified. 
.As  stated  in  the  Confession,  "the  principal  acts  of  saving 


Theology  for  the  People.       155 

faith  are  accepting,  receiving  and  resting  upon  Christ 
alone  for  justification,  sanctification  and  eternal  life,  hy 
virtue  of  the  covenant  of  grace." 

4.  Offices  of  faith.  Says  another:  "The  offices 
assigned  it  in  the  economy  of  redemption  are  manifold. 
It  is  absolutely  necessary  to  give  effect  to  the  great 
redemption  for  the  benefit  of  any  individual  soul.  It 
is  the  principle  that  unites  to  Christ  and  secures  his 
functions  as  a  Saviour.  It  is  the  instrument  by  which 
grace  is  received.  It  is  the  instrument  of  justification. 
It  develops  the  power  of  the  truth  by  giving  evidence 
to  things  unseen,  and  thus  makes  it  the  instrument  of 
sanctification.  It  animates  all  the  graces  of  the  renewed 
soul.  It  is  the  principle  which  regulates  the  visible  walk 
and  conversation.  It  gives  power  to  prayer ;  it  inspires 
zeal ;  it  develops  comfort ;  it  overcomes  the  world  ;  it 
triumphs  over  death;  it  crowns  with  full  accomplish- 
ment that  promise  of  salvation  which  it  sealed  the  first 
moment  of  its  exercise."  An  old,  familiar  illustration 
may  throw  some  light  on  the  important  subject  of  faith. 
Suppose  a  man  is  imprisoned  for  a  debt  which  he  is 
utterly  unable  to  pay.  He  receives  a  note  from  a  friend 
who  offers  to  pay  the  debt  and  thus  set  the  prisoner  free. 
The  note  is  as  follows : 

My  Dear  Sir  and  Friend  : 

Having  heard  of  your  imprisonment  for  a  debt 
of  $50,000.00,  I  hereby  gladly  assume  said  debt,  on 
condition  that  you  notify  me  of  your  willingness  to  allow 
me  to  pay  the  same.  This  offer  will  hold  good  for  thirty 
days.  (Signed.) 

(Date.) 


156  Theology  for  the  People. 

There  are  different  ways  in  which  the  note  may  be 
dealt  with,  all  involving  the  refusal  of  the  offer.  The 
prisoner  might  claim  that  the  note  was  not  authentic; 
that  his  friend  did  not  write  it,  and,  consequently,  it 
could  bring  no  relief.  Or,  admitting  that  his  friend  did 
write  the  note,  the  debtor  might  insist  that  his  friend 
was  not  financially  able  to  make  good  his  proposition. 
Or,  admitting  that  his  friend  did  write  the  note,  and  was 
amply  able  to  pay  the  debt,  the  prisoner  might  insist 
that  the  proposition  was  not  made  in  good  faith ;  that 
his  friend  was  unwilling  to  assume  such  a  responsibility. 
The  offer  would  still  be  rejected.  Admitting  that  his 
friend  did  write  the  note,  and  that  he  was  both  able  and 
willing  to  pay  the  debt,  pride  might  prompt  the  prisoner 
to  decline  the  offer.  He  might  maintain  that  his  pre- 
vious standing  in  society  would  not  suffer  him  to  submit 
to  the  humiliation  involved  in  the  acceptance  of  his 
friend's  offer.  Or,  admitting  the  authenticity  of  the 
letter,  his  friend's  willingness  and  ability  to  pay,  and, 
in  the  absence  of  a  spirit  of  false  pride,  the  prisoner 
might  say :  "This  is  indeed  a  generous  offer,  and  I  shall 
accept  it  in  a  few  days.  For  the  present,  I  am  deeply 
interested  in  certain  papers  and  books  which  I  am  read- 
ing." Much  to  his  surprise,  the  month  goes  by,  and  his 
failure  to  accept  the  offer  within  the  thirty  days  practi- 
cally means  the  rejection  of  the  offer.  Now,  in  order  to 
the  securing  of  the  benefits  of  the  proposition,  the 
prisoner  must  not  only  admit  the  authenticity  of  the 
letter,  the  offerer's  willingness  and  ability  to  pay;    he 

MUST  ACCEPT  THE  OFFER,  AXD  DO  SO  WITHIN  THE  TIME 

designated.    The  moment  he  accepts  it,  even  before  the 
doors  of  the  prison  swing  open,  his  heart  thrills  with  joy 


Theology  for  the  People.       157 

in  glad  anticipation  of  liberty.  His  acceptance  of  the 
offer  includes  faith  in  the  note  and  trust  in  his  friend. 
Let  us  apply  the  illustration.  In  our  natural  estate  we 
are  in  cruel  bondage ;  we  cannot  pay  the  debt,  and  thus 
liberate  ourselves. 

Our  best  Friend  has  written  us  a  note  (Bible),  and 
offers  to  pay  the  debt  and  set  us  free.  We  must  believe 
that  he  is  the  author  of  the  note;  that  he  is  able  and 
willing  to  make  good  his  proposition ;   we  must  accept 

THE   OFFER. 

This  acceptance  of  the  offer  is  belief  of  testimony  and 
trust  in  him  who  testifies.  This  acceptance  implies  the 
concurrence  of  the  heart  and  the  persuasion  of  the  under- 
standing. The  affections  must  be  enlisted.  Says  Horn. 
x.  10,  "For  with  the  heart  man  believeth  unto  righteous- 
ness." Note  1  John  v.  9,  "If  we  receive  the  witness 
of  men,  the  witness  of  God  is  greater."  In  the  testimony 
of  God  there  is  no  possibility  of  mistake ;  there  is  no 
possibility  of  deception ;  there  is  reference  to  things  of 
supreme  importance  concerning  which  the  testimony  of 
man  can  give  no  information. 

In  saving  faith  we  must  renounce  all  dependence  upon 
our  own  efforts  for  salvation ;  we  must  have  confidence 
in  Christ's  willingness  and  ability  to  save  us ;  we  must 
make  a  free  and  full  surrender  of  self  to  Christ,  When 
critically  ill,  we  know  how  to  place  ourselves  in  the  hands 
of  the  faithful  physician,  and  let  him  treat  our  case. 
Jesus  is  the  Great  Physician.  Shall  we  desist  from 
efforts  to  save  ourselves  and  let  him  treat  our  case  ?' 
Says  another:  "Faith  in  God  includes  two  things — 
1.  Believing  what  he  tells  us.  2.  Trusting  him  for  what 
we  need."  How  precious  the  words,  "Believe  on  the 
Lord  Jesus  Christ,  and  thou  shalt  be  saved." 


158        Theology  for  the  People. 

"J  heard  the  voice  of  Jesus  say, 

Behold,  1  freely  give 
The  living  water;    thirsty  one, 

Stoop  down,  and  drink,  and  live. 
I  came  to  Jesus,  and  I  drank 

Of  that  life-giving  stream; 
My  thirst  was  quenched,  my  soul  revived, 

And  now  I  iive  in  him." 

Philip  Henry  once  said:    "Some  people  do  not  like 

to  hear  much  of  repentance;   but  I  think  it  so  necessary, 

that  if  I  should  die  in  the  pulpit,  I 

Repentance.  '  . 

should  desire  to  die  preaching  repent- 
ance; and  if  I  should  die  out  of  the  pulpit,  I  should 
desire  to  die  practicing  it."  Let  us  consider  this  impor- 
tant subject  under  the  three  following  heads : 

1.  Its  nature.  As  defined  in  the  Shorter  Catechism: 
"Repentance  unto  life  is  a  saving  grace,  whereby  a  sin- 
ner, out  of  a  true  sense  of  sin,  and  apprehension  of  the 
mercy  of  God  in  Christ,  doth  with  grief  and  hatred  of 
his  sin,  turn  from  it  unto  God,  with  full  purpose  of, 
and  endeavor  after,  new  obedience."  Repentance  is 
turning  from  sin  unto  God  through  Jesus  Christ,  while 
faith  is  the  acceptance  of  Christ  in  order  to  our  return 
to  God.  In  the  relation  of  faith  to  repentance,  there 
has  been  a  diversity  of  opinion  as  to  which  precedes  in 
the  order  of  production.  It  is  probable  that  the  majority 
of  theologians  in  our  church  maintain  that  "the  tear  of 
repentance  trickles  from  the  eye  of  faith."  I  quote  a 
statement  of  the  late  Dr.  Peck  as  expressive  of  my  own 
view:  ''The  discussion  as  to  which  precedes  is  a 
logomachy  (L  e.,  a  contention  about  words).  It  all 
depends  on  what  you  mean  by  repentance.  If  you  mean 
incipient  repentance,  i.  e.,  the  sight  of  sin,  then  repent- 


Theology  for  the  People.  159 

ance  precedes.  If  you  mean  repentance  in  the  full  sense, 
i.  e.,  revolution  of  the  soul's  attitude,  then  faith  pre- 
cede." 

In  2  Cor.  vii.  10,  we  read :  "For  godly  Borrow  worketh 
repentance  to  salvation  not  to  be  repented  of;  but  the 
sorrow  of  the  world  worketh  death."  This  passage  shows 
that  there  are  two  kinds  of  repentance:  (1)  "Godly  sor- 
row," which  "worketh  repentance  to  salvation  not  to  be 
repented  of,"  i.  e.,  which  none  will  ever  regret,  though 
at  the  time  attended  with  sorrow.  (2)  "Sorrow  of  the 
world,"  which  "worketh  death,"  i.  e.,  such  as  is  felt  by 
the  worldly ;  it  worketh  out.  as  its  final  result,  eternal 
death.  The  former  is  genuine  repentance ;  the  latter  is 
spurious. 

In  genuine  repentance  there  must  be:  (1)  Conviction 
of  sin.  In  order  to  this  conviction,  there  must  be  some 
correct  knowledge  of  God's  law.  Says  Rom.  iii.  20,  "By 
the  law  is  the  knowledge  of  sin."  The  law  is  the  means 
of  communicating  this  knowledge  because  it  is  a  tran- 
script of  his  nature,  the  expression  of  the  perfect  holiness 
of  God.  We  must  have  some  knowledge  of  the  nature 
and  extent  of  the  law.  In  order  to  determine  the  extent 
of  the  violation,  Ave  must  know  whether  the  requirements 
of  the  law  extend  to  inward  states,  or  merely  to  outward 
acts.  The  Bible  teaches  that  the  law  of  God  is  the  basis 
of  all  conviction  of  si>i. 

In  law  there  are  two  elements :  (1)  Precept.  (2)  Pen- 
alty. If  the  violator  of  law  looks  mainly  at  the  precept, 
he  will  be  more  impressed  with  the  nature  of  sin  ;  with 
its  wrongfulness  or  criminality.  This  furnishes  a  basis 
for  genuine  repentance.  If  he  looks  mainly  at  the  pen- 
alty, he  will  be  more  impressed  with  the  consequences 
of  sin;    with   the  danger,   his  liability  to  punishment, 


160  Theology  for  the  People. 

hurtful  effects  of  sin.  This  furnishes  a  basis  for  spurious 
repentance,  the  "sorrow  of  the  world  that  worketh 
death." 

In  Acts  viii.  24,  Simon  did  not  entreat  Peter  to  pray 
that  the  thoughts  of  his  wicked  heart  might  be  forgiven, 
but  only  that  the  evils  threatened  might  be  averted.  In 
the  plagues  visited  upon  Egypt,  we  find  that  Pharaoh 
was  chiefly,  or  exclusively,  concerned  about  the  conse- 
quences of  sin,  its  hurtful  effects.  In  genuine  repent- 
ance, we  realize  that  the  sin  is  against  God.  While  to 
some  extent  we  are  influenced  by  our  sense  of  danger, 
we  are  more  impressed  with  the  nature  of  sin,  its  odious- 
ness  and  offensiveness  in  the  sight  of  God.  We  feel  no 
inclination  to  place  the  blame  on  some  one  else.  We  do 
not  put  ourselves  "in  the  long  line  of  apologetic  succes- 
sion/' and  say,  as  one  of  old,  "The  woman  tempted  me, 
and  I  did  eat."  If  genuine,  our  repentance  will  relate 
to  sins  of  thought  as  well  as  of  deeds.  Deep  humility 
will  be  experienced.  Conviction  of  sin  alone  would  pro- 
duce despair.     The  picture  brightens. 

(2)  Apprehension  of  the  mercy  of  God  in  Christ.  In 
the  "sorrow  of  the  world"  there  is  not  one  ray  of  hope. 
We  see  this  illustrated  in  the  case  of  Judas  (Matt. 
xxvii.  3).  There  is  remorse,  biting  bach,  like  the  veno- 
mous serpent  fastening  its  deadly  fangs  in  its  own  body. 
The  moment  we  apprehend,  or  intelligently  grasp,  the 
fact  that  through  Christ  the  mercy  of  God  can  be  ex- 
tended, that  moment  despair  is  shorn  of  all  power  to 
crush. 

(3)  Turning  from  sin  to  God.  This  is  the  very  essence 
of  repentance.  This  turning  is  attended  with  "grief  and 
hatred  of  sin."     In  spurious  repentance  there  may  be 


Theology  for  the  People.  161 

turning  "from  one  sin  to  another";  but  it  is  always 
turning  from  God.  In  genuine  repentance  there  is  turn- 
ing to  God  for  help  and  mercy.  Its  language  is,  "God 
be  merciful  to  me,  a  sinner  !" 

(1)  Determination  to  live  in  obedience  to  God's  com- 
mands. There  is  "full  purpose"  of  obedience;  and,  in 
reliance  upon  divine  grace,  an  immediate  endeavor  to 
carry  the  purpose  into  execution.  As  stated  by  another, 
this  "obedience"  is  "new"  in  the  following  respects : 

(1)  As  to  its  extent.  There  is  the  recognition  of  the 
fact  that  God's  claims  are  upon  the  heart,  and  not  merely 
upon  the  outward  act. 

(2)  As  to  its  motive ;   filial  love. 

(3)  As  to  the  source  of  help.  The  soul  relies  upon 
God,  not  upon  self. 

(4)  As  to  its  end :   the  glory  of  God. 

2.  Necessity  of  repentance  : 

(1)  God's  veracity  is  at  stake.  Has  he  not  said,  "Ex- 
cept ye  repent,  ye  shall  all  likewise  perish"  ? 

(2)  The  fact  of  moral  obligation.  "To  violate  a  law 
does  not  abrogate  it.  Obligation  to  obedience  exists 
before,  during  and  after  the  transgression."  To  refuse 
to  repent  is  to  augment  guilt.  There  is  not  only  the 
wrong  done,  but  the  wrong  endorsed. 

(3)  No  salvation  without  it,  "Repent"  or  "perish" 
is  the  "only  alternative  for  us."  Says  the  Confession  of 
Faith  :  "Although  repentance  be  not  to  be  rested  in  as 
any  satisfaction  for  sin,  or  any  cause  of  the  pardon 
thereof,  which  is  the  act  of  God's  free  grace  in  Christ ; 
yet  it  is  of  such  necessity  to  all  sinners,  that  none  may 
expect  pardon  without  it." 

11 


162  Theology  lor  the  People. 

3.  Encouragements  to  repentance  : 

(1)  God  urges  it.  "Let  the  wicked  forsake  his  way, 
and  the  unrighteous  man  his  thoughts ;  and  let  him 
return  unto  the  Lord,  and  he  will  have  mercy  upon  him ; 
and  to  our  God,  for  he  will  abundantly  pardon"  (Isaiah 
lv.  7).  "As  I  live,  saith  the  Lord  God,  I  have  no 
pleasure  in  the  death  of  the  wicked ;  but  that  the  wicked 
turn  from  his  way  and  live:  turn  ye,  turn  ye  from 
your  evil  ways ;  for  why  will  ye  die,  O  house  of  Israel  V 
(Ezek.  xxxiii.  11.) 

(2)  Christ  has  been  exalted  to  give  repentance.  See 
Acts  v.  31,  "Him  hath  God  exalted  with  his  right  hand 
to  be  a  Prince  and  a  Saviour,  for  to  give  repentance  to 
Israel,  and  forgiveness  of  sins." 

(3)  Occasions  joy  in  the  presence  of  the  angels  of 
God.  "Likewise,  I  say  unto  you,  there  is  joy  in  the 
presence  of  the  angels  of  God  over  one  sinner  that 
repenteth"  (Luke  xv.  10). 

Concerning  personal  duty  in  the  matter  of  repentance, 
the  Confession  of  Faith  says :  "Men  ought  not  to  content 
themselves  with  a  general  repentance,  but  it  is  every 
man's  duty  to  endeavor  to  repent  of  his  particular  sins, 
particularly.  As  every  man  is  bound  to  make  private 
confession  of  his  sins  to  God,  praying  for  the  pardon 
thereof,  upon  which,  and  the  forsaking  of  them,  he  shall 
find  mercy;  so  he  that  scandalizeth  his  brother,  or  the 
church  of  Christ,  ought  to  be  willing,  by  a  private  or 
public  confession  and  sorrow  for  his  sin,  to  declare  his 
repentance  to  those  that  are  offended ;  who  are  thereupon 
to  be  reconciled  to  him,  and  in  love  to  receive  him." 

This  subject  is  of  great  practical  importance.  Since 
duties  spring  out  of  doctrines,  we  should  be  diligent  in 


Theology  for  the  People.  163 

seeking  to  ascertain  lust  what  the  Bible 

Good  works.  ° 

teaches  touching  the  subject  under  con- 
sideration. 

1.  Good  works  defined.  In  every  good  work  there  are 
two  elements — 

(1)  The  work  is  "only  such  as  God  hath  commanded 
in  his  holy  Word,"  and  not  such  as  is  "devised  by  men 
out  of  blind  zeal,  or  upon  any  pretence  of  good  inten- 
tion." 

(2)  The  motive  to  the  deed  must  be  right,  viz.,  love 
to  God,  regard  for  his  authority,  zeal  for  his  glory. 

2.  Nature  of  good  works.  As  stated  in  the  Confession 
of  Faith,  "These  good  works,  done  in  obedience  to  God's 
commandments,  are  the  fruits  and  evidences  of  a  true 
and  lively  faith."  Says  James  ii.  18,  "Yea,  a  man 
may  say,  Thou  hast  faith,  and  I  have  works :  show  me 
thy  faith  without  thy  works,  and  I  will  show  thee  my 
faith  by  my  works." 

3.  Ability  to  perform  good  works.  Says  the  Confes- 
sion: "Their  ability  to  do  good  works  is  not  at  all  of 
themselves,  but  wholly  from  the  Spirit  of  Christ.  And 
that  they  may  be  enabled  thereunto,  besides  the  graces 
they  have  already  received,  there  is  required  an  actual 
influence  of  the  same  Holy  Spirit  to  work  in  them,  to 
will  and  to  do  of  his  good  pleasure;  yet  are  they  not 
hereupon  to  grow  negligent,  as  if  they  were  not  bound 
to  perform  any  duty  unless  upon  a  special  motion  of  the 
Spirit ;  but  they  ought  to  be  diligent  in  stirring  up  the 
grace  of  God  that  is  in  them."  Note  John  xv.  5,  "I  am 
the  vine,  ye  are  the  branches;  he  that  abideth  in  me, 
and  I  in  him,  the  same  bringeth  forth  much  fruit :  for 
without  me  ye  can  do  nothing."     Phil.  ii.  13,  "For  it 


1U4  Theology  for  the  People. 

is  God  which  worketh  in  you,  both  to  will  and  to  do  of  his 
good  pleasure." 

4.  How  acceptable  with  God?  See  Confession:  ''Yet 
notwithstanding,  the  persons  of  believers  being  accepted 
through  Christ,  their  good  works  also  are  accepted  in 
him,  not  as  though  they  were  in  this  life  wholly  un- 
blamable and  unreprovable  in  God's  sight ;  but  that  he, 
looking  upon  them  in  his  Son,  is  pleased  to  accept  and 
reward  that  which  is  sincere,  although  accompanied  with 
many  weaknesses  and  imperfectious."  (Read  Eph.  i.  6  ; 
1  Peter  ii.  5 ;  2  Cor.  viii.  12 ;  Heb.  vi.  10 ;  Matt.  xxv. 
21,  23.) 

5.  Although  acceptable  with  God,  good  works  can 
never  merit  pardon  or  eternal  life.  Good  works  per- 
formed by  Christians  are  the  fruit  of  regeneration.  It 
is  obvious  that  neither  the  works  performed  before  nor 
after  regeneration  can  constitute  the  ground  of  justifica- 
tion. Before  regeneration  good  works  are  impossible ; 
the  claims  of  the  law  are  on  the  heart.  The  Bible  teaches 
that  an  act  good  in  itself  may  become  criminal  by  reason 
of  impure  motive.  See  what  is  said  in  Matt.  vi.  2,  5, 
about  alms-giving  and  prayer.  A  careful  examination 
of  the  good  works  which  are  the  fruit  of  regeneration, 
good  works  of  believers,  discloses  three  facts : 

(1)  These  good  works  are  mingled  with  those  which 
are  positively  evil.  Xote  Peter's  denial  of  his  Lord,  and 
David's  conduct  in  2  Sam.  xi.  1-27. 

(2)  The  good  works  are  but  imperfectly  good.  What 
does  the  law  demand  ?    Perfect  obedience. 

(3)  So  far  as  the  works  of  believers  are  good,  they 
are  made  so  by  grace.  "By  the  grace  of  God  I  am  what 
I  am." 


Theology  for  the  People.  165 

"I  labored  more  abundantly,  yet  not  I,  but  the  grace 
of  God  which  was  with  me." 

Can  a  claim  of  legal  reward  be  based  on  good  works 
performed  by  grace?  Never!  Rom.  iii.  20  settles  this 
question :  "Therefore  by  the  deeds  of  the  law,  there 
shall  no  flesh  be  justified  in  his  sight." 

6.  Effects  and  uses  of  good  works.  Says  the  Confes- 
sion of  Faith  :   "By  them  (good  works)  believers — 

(1)  "Manifest  their  thankfulness  (Ps.  cxvi.  12  13; 
1  Peter  ii.  9). 

(2)  "Strengthen  their  assurance  (1  John  ii.  3,  5). 

(3)  "Edify  their  brethren  (2  Cor.  ix.  2  ;  Matt.  v.  16). 

(4)  "Adorn  the  profession  of  the  gospel  (Tit.  ii.  5,  9, 
10,  11,  12;   1  Tim.  vi.  1). 

(5)  "Stop  the  mouths  of  the  adversaries  (1  Pet.  ii. 
15). 

(6)  "Glorify  God,  whose  workmanship  they  are,  cre- 
ated in  Christ  Jesus  thereunto,  that,  having  their  fruit 
unto  holiness,  they  may  have  the  end,  eternal  life.  John 
xv.  8,  'Herein  is  my  Father  glorified,  that  ye  bear  much 
fruit.'  1  Peter  ii.  12,  'Having  your  conversation  honest 
among  the  Gentiles;  that,  whereas  they  speak  against 
you  as  evil  doers,  they  may,  by  your  good  works,  which 
they  shall  behold,  glorify  God  in  the  day  of  visita- 
tion.' " 

7.  Works  done  by  unregenerate  men.  Such  works 
cannot  be  pleaded  as  a  ground  of  acceptance  with  God. 
Why  \  The  Confession  answers :  "Because  they  proceed 
not  from  a  heart  purified  by  faith ;  nor  are  done  in  a 
right  manner,  according  to  the  Word  ;  nor  to  a  right 
end,  the  glory  of  God."  This  answer  follows  the  state- 
ment that   "works  done  by  unregenerate  men,  for  the 


166  Theology  fok  the  People. 

matter  of  them  may  be  things  which  God  commands, 
and  of  good  use  both  to  themselves  and  others." 

The  unbeliever  may  have  performed  many  deeds  that 
are  civilly  good,  i.  e.,  good  so  far  as  man's  relation  to 
man  is  concerned  ;  but  he  has  never  performed  one  deed 
that  is  scripturally  good  for  the  reason  that  he  has  left 
God  out  of  the  question ;  he  has  not  been  actuated  by 
right  motive,  and  the  absence  of  right  motive  invariably 
vitiates  the  deed.  Xote  1  Cor.  xiii.  3,  "And  though  I 
bestow  all  my  goods  to  feed  the  poor,  and  though  I  give 
my  body  to  be  burned,  and  have  not  charity  (love),  it 
profiteth  me  nothing." 

Kom.  viii.  8,  '"They  that  in  the  flesh  cannot  please 
God."  Heb.  xi.  6,  "But  without  faith  it  is  impossible 
to  please  him."  In  the  consideration  of  justification  by 
faith,  chapter  ix.,  it  is  shown  that  the  alleged  conflict 
between  Paul  and  James  has  no  existence  in  fact. 

In  speaking  of  what  our  Confession  of  Faith  teaches 
on  the  subject  of  good  works,  a  certain  writer  says :  "It 
brings  the  Christian  life  before  us  in  its  proper  light, 
as  a  type  of  life  in  which  faith  and  works,  belief  and 
duty,  piety  and  service,  are  blended  together  in  a  har- 
mony as  complete  as  that  of  a  rainbow  in  the  sky." 

The  Confession  says :  "They  whom  God  hath  accepted 
in  his  Beloved,  effectually  called  and  sanctified  by  his 
Perseverance  of  the     Spirit,  can  neither  totally  nor  finally 
saints.  f a]j  away  from  the  state  of  grace ;   but 

shall  certainly  persevere  therein  to  the  end,  and  be  eter- 
nally saved.  Xevertheless  they  may,  through  the  temp- 
tations of  Satan  and  of  the  world,  the  prevalencv  of  cor- 
ruption remaining  in  them,  and  the  neglect  of  the  means 
of  their  preservation,  fall  into  grievous  sins;    and  for 


Theology  foe  the  People.  167 

a  time  continue  therein ;  whereby  they  incur  God's  dis- 
pleasure, and  grieve  his  Holy  Spirit;  come  to  be  de- 
prived of  some  measure  of  their  graces  and  comforts; 
have  their  hearts  hardened,  and  their  consciences 
wounded ;  hurt  and  scandalize  others,  and  bring  tem- 
poral judgments  upon  themselves." 

This  is  an  important  subject.  Let  us  consider  it  in  the 
light  of  Scripture. 

Read  John  x.  27,  28 :  "My  sheep  hear  my  voice,  and 
I  know  them,  and  they  follow  me :  and  I  give  unto  them 
eternal  life;  and  they  shall  never  perish,  neither  shall 
any  man  pluck  them  out  of  my  hand.  My  Father  which 
gave  them  me  is  greater  than  all ;  and  no  man  is  able  to 
pluck  them  out  of  my  Father's  hand." 

These  soul-thrilling  words1  have  been  arranged  by 
commentators  in  three  couplets,  "which  display  the 
climacteric  character  of  the  wondrous  rythm  and  inter- 
change of  emotion  between  the  Divine  Shepherd  and  the 
sheep : 

"1.  'My  sheep  hear  my  voice  and  I  know  them  :  mu- 
tual recognition. 

"2.  'They  follow  me  and  I  give  unto  them  eternal  life' : 
reciprocal  activity. 

"3.  'They  shall  never  perish,  neither  shall  any  man 
pluck  them  out  of  my  hand' :  an  authoritative  assurance, 
and  its  pledge,  or  justification." 

In  these  weighty  words  our  attention  is  directed  to 
three  things : 

1.  Christ's  possession  :  "My  sheep."  Believers  belong 
to  <  Ihrist. 


'This  is  a  tract  which  I  published  months  ago  on  the  "Security 
of  the  Believer." 


108        Theology  for  the  People. 

(1)  By  creation.  "For  by  him  were  all  things  created" 
(Col.  i.  16). 

(2)  By  the  Father's  gift.  "Holy  Father,  keep  through 
thine  own  name  those  whom  thou  hast  given  me,  that 
they  may  be  one,  as  we  are"  (John  xvii.  11). 

(3)  By  redemption.  "I  have  blotted  ont,  as  a  thick 
cloud,  thy  transgressions,  and,  as  a  cloud,  thy  sins ; 
return  unto  me;  for  I  have  redeemed  thee"  (Is.  xliv. 
22).  "The  good  shepherd  giveth  his  life  for  the  sheep" 
(John  x.  11). 

(4)  By  calling.  "Who  hath  saved  us,  and  called  us 
with  an  holy  calling"  (2  Tim.  i.  9).  "But  ye  are  a 
chosen  generation,  a  royal  priesthood,  an  holy  nation,  a 
peculiar  people;  that  ye  should  show  forth  the  praises 
of  him  who  hath  called  you  out  of  darkness  into  his  mar- 
vellous light"  (1  Peter  ii.  9). 

(5)  By  preservation.     Note  twenty-third  Psalm. 

2.  Two  characteristics  of  Christ's  sheep : 

(1)  They  "hear  my  voice." 

(2)  "They  follow  me." 

3.  Rich  blessings  enjoyed  by  Christ's  sheep : 

(1)  "I  know  them,"  —  special  knowledge  of  love, 
interest  and  approbation. 

(2)  Eternal  life  and  eternal  security.  "I  give  unto 
them  eternal  life,  and  they  shall  never  perish."  "I 
give."  This  utterance  is  "couched  in  the  language  of 
majestic  authority."  "Neither  shall  any  man  pluck  them 
out  of  my  hand;"  "and  no  man  is  able  to  pluck  them 
out  of  my  Father's  hand." 

The  word  man  in  these  two  passages  of  Scripture  does 
not  appear  in  the  Greek.  The  meaning  is,  that  no  power, 
whether  of  man  or  devil,  is  capable  of  snatching  the 


Theology  fok  the  People.  10!) 

believer  out  of  God's  grasp.  Our  Saviour  does  not  state, 
as  is  claimed  by  objectors,  that  "they  shall  never  perish 
so  long  as  they  continue  my  sheep."  Persons  who  take 
unwarrantable  liberty  with  God's  Word  would  do  well 
to  heed  the  solemn  admonition  in  Rev.  xxii.  18,  19. 

Child  of  God  think  of  your  refuge !  In  Christ's  hand; 
in  the  Father  s  hand, — in  the  "impregnable  fortress  of 
infinite  love  and  power." 

In  order  to  an  intelligent  apprehension  of  this  pre- 
vious doctrine,  let  us  note : 

(1)  Man's  relation  to  law  under  the  broken  covenant 
of  works. 

(2)  The  believer's  relation  to  Christ  under  the  cove- 
nant of  grace. 

As  stated  before :  When  God  created  man,  he  placed 
him  under  an  unmodified  moral  government,  i.  e.,  a 
government  not  modified  by  a  covenant.  Had  man  been 
left  in  this  relation,  he  might  have  lived  a  million  years, 
and  been  lost  at  last  because  of  a  single  violation  of  law. 
The  law  of  God  was  written  in  man's  heart,  i.  e.,  man 
had— 

1.  A  clear  perception  of  duty. 

2.  A  deep  sense  of  obligation  to  perforin  duty. 

God  was  pleased  to  enter  into  a  covenant  with  man, 
conditioning  confirmation  in  holiness  and  happiness  on 
perfect  obedience.  Man  failed  to  comply  with  the  con- 
dition of  the  covenant.  How  tragic  the  result !  "The 
covenant  being  made  with  Adam,  not  only  for  himself, 
but  for  his  posterity,  all  mankind  descending  from  him 
by  ordinary  generation,  sinned  in  him,  and  fell  with 
him  in  his  first  transgression." 

"The  fall  brought  mankind  into  an  estate  of  sin  ami 
misery." 


170  Theology  foe  the  People. 

Sad  estrangement  is  wrought  between  God  and  man. 
On  God's  part,  there  is  holy  opposition  to  the  sinner. 
On  man's  part,  there  is  sinful  opposition  to  God.  How 
can  reconciliation  be  effected  \  In  law  there  are  two 
elements : 

1.  Precept — something  commanded  to  be  done,  or 
something  prohibited. 

2.  Penalty — suffering  exacted  of  the  law-breaker, 
or  evil  judicially  inflicted  in  satisfaction  of  justice. 

We  failed  to  render  obedience  to  the  precept,  and 
incurred  the  penalty  of  God's  law.  Our  transgression 
of  law  has  produced  two  results  : 

1.  Guilt,  i.  e.,  just  liability  to  punishment. 

2.  Pollution,  i.  e.,  man's  nature  is  debased. 

Any  scheme  of  salvation  must  provide  for  two  things  : 

1.  Deliverance  from  condemnation. 

2.  Change  of  sinful  nature. 

"This  change  of  nature  is  necessary  in  order  that  we 
may  avail  ourselves  of  the  remedy  provided  for  our  legal 
liabilities.  To  be  justified,  we  must  have  faith;  but 
there  is  a  barrier  to  the  exercise  of  faith ;  we  are  spir- 
itually dead.  Kow,  it  is  the  work  of  the  Spirit  to  effect 
the  moral  change  whereby  we  are  persuaded  and  enabled 
to  embrace  Jesus  Christ  freely  offered  to  us  in  the  gospel. 
This  change  he  accomplishes  in  effectual  calling,  and 
the  result  itself  is  termed  regeneration."  Salvation  must 
change  legal  condition  and  transform  character. 

"Rock  of  Ages,  cleft  for  me, 
Let  me  hiae  myself  in  thee; 
Let  the  water  and  the  blood. 
From  thy  wounded  side  which  flowed, 
Be  ot  sin  the  double  cure, 
Save  me  from  its  guilt  and  poicer." 


Theology  for  the  People.  171 

Christ,  the  only  mediator  between  God  and  man,  be- 
came the  substitute  for  his  people.  He  took  their  law 
place.  He  rendered  perfect  obedience  to  the  precept 
and  suffered  the  penalty  of  the  law.  His  perfect  right- 
eousness is  imputed  to  them  and  received  by  faith  alone. 
They  are  free  from  the  law  as  a  rule  of  justification, 
i.  e.,  they  are  free  from  that  relation  to  the  law  which 
makes  their  obedience  the  ground  of  salvation ;  but  they 
are  not  free  from  the  law  as  a  rule  of  life.  In  the  case 
of  the  sinner,  the  law  demands  the  rendering  of  perfect 
obedience  and  the  suffering  of  the  penalty.  Christ's  suf- 
fering discharges  the  penalty,  and  his  obedience  fulfils 
the  condition  of  the  covenant.  He  has  satisfied  the  penal 
and  preceptive  demands  of  justice.  What  is  meant  by 
the  righteousness  of  Christ  which  is  imputed  to  the 
believer  %  Not  his  inherent  righteousness,  but  all  that 
he  "became,  did  and  suffered  in  the  sinner's  stead. 

The  imputation  of  Christ's  righteousness  to  the  be- 
liever secures : 

1.  The  remission  of  the  penalty. 

2.  "The  recognition  and  treatment  of  the  believer  as 
one  with  respect  to  whom  the  covenant  is  fulfilled,  and 
to  whom  all  of  its  promises  and  advantages  legally 
accrue."  Now  we  see  how  reconciliation  is  effected.  A 
certain  writer  states  it  in  clear,  terse  style :  "Atonement 
reconciles  God  to  us;  effectual  calling  reconciles  us  to 
God."  Believers  are  justified  by  faith.  Our  Confession 
of  Faith,  Chap.  XL,  Sec.  3,  says :  "Christ,  by  his  obedi- 
ence and  death,  did  fully  discharge  the  debt  of  all  those 
that  are  thus  justified,  and  did  make  a  proper,  real,  and 
full  satisfaction  to  his  Fathers  justice  in  their  be- 
half." 


172  Theology  for  the  People. 

Christ  tells  us  in  his  Word  that  he  and  the  believer 
are  one,  and  leaves  us  in  no  doubt  as  to  the  nature  of  this 
oneness. 

Now,  if  it  were  possible  for  a  true  believer  to  be  lost, 
there  would  be  two  inflictions  of  the  penalty  of  the  law 
for  the  same  offence.  Such  a  procedure  would  be  an 
impeacement  of  the  justice  of  God. 

Perish  the  thought! 

Still,  it.  is  maintained  that  there  are  passages  of  Scrip- 
ture which  seem  to  teach  that  a  child  of  God  may  forfeit 
his  title  to  heaven  and  be  lost. 

To  this  contention  I  would  answer : 

When  these  passages  are  rightly  interpreted  in  their 
context,  and  when  we  let  Scripture  interpret  Scripture, 
I  do  not  hesitate  to  assert  that  there  is  not  a  passage  in 
God's  Word  which  cannot  be  interpreted  in  perfect  har- 
mony with  the  declaration  that  he  who  exercises  personal 
trust  in  Jesus  will  wear  the  crown  of  glory  some  day. 
"But  do  we  not  see  persons  who  once  claimed  to  be  happy 
Christians  now  rushing  recklessly  in  the  ways  of  sin 
and  death  ?"  Yes ;  but  they  have  never  been  regen- 
erated, or  have  temporarily  backslidden.  Turn  to  the 
Saviour's  interpretation  of  the  parable  of  the  sower 
(Matt.  xiii.  18-23),  and  note  what  is  said  concerning 
stony-ground  hearers:  "But  he  that  receiveth  the  seed 
into  stony  places,  the  same  is  he  that  heareth  the  Word, 
and  anon  with  joy  receiveth  it;  yet,  hath  he  not  root  in 
himself,  but  duretJi  for  awhile;  for  when  tribulation 
or  persecution  ariseth  because  of  the  Word,  by  and  by  he 
is  offended."  The  faith  exercised  by  the  stony-ground 
hearers  was  without  repentance ;  it  was  not  saving  faith. 
1  John  ii.  19  sheds  a  flood  of  light  on  this  subject :  "They 


Theology  for  the  People.  173 

went  out  from  us,  but  they  were  not  of  us ;  for  if  they 
had  been  of  us,  they  would  no  doubt  have  continued  with 
us  ;  but  they  went  out,  that  they  might  be  made  manifest 
that  they  were  not  all  of  us." 

"Did  not  Adam  fall  ?"  Yes  ;  but  he  was  on  probation, 
and  had  never  been  justified.  The  same  may  be  said  of 
the  fallen  angels.  No  justified  being  has  ever  perished. 
The  phrase,  "Ye  are  fallen  from  grace"  (Gal.  v.  4), 
has  no  reference  to  the  extinction  of  spiritual  life.  It 
means  you  have  "renounced  the  gratuitous  method  of 
salvation"  ;  you  are  looking  to  the  law,  and  not  to  Christ. 

Did  not  Peter's  faith  fail  %  No  ;  his  duty  failed.  The 
conversion  spoken  of  in  Luke  xxii.  32,  was  from  an  act, 
not  a  state,  of  sin.  In  the  sense  in  which  the  word  is 
used  here  there  can  be  as  many  conversions  in  the  Chris- 
tian's life  as  there  are  turnings  from  sin  to  God.  If 
Peter's  faith  failed,  the  Saviour's  prayer  was  unan- 
swered, and  if  unanswered,  we  might  as  well  close  our 
churches,  burn  our  Bibles,  and  bury  hope  beneath  the 
waves  of  the  sea. 

Did  not  David  "fall  from  grace  ?"  Never !  In  the 
fifty-first  Psalm  he  does  not  say,  "Restore  unto  me  thy 
salvation/'  he  had  never  forfeited  it.  What  he  had 
lost  was  simply  the  joy  of  salvation. 

In  2  Tim.  ii.  17-19,  the  apostasy  of  Hymenaeus  and 
Philetus  implies  no  uncertainty  as  to  the  character  and 
security  of  true  Christians.  God  discriminates  between 
the  time  and  the  false.  "Nevertheless  the  foundation  of 
God  standeth  sure,  having  this  seal,  'The  Lord  hnoweth 
than  Hi  at  are  his/  " 

In  Acts  viii.  13  Ave  are  told  that  Simon  "believed" 
and   "was  baptized" ;    yet,   in  the  twenty-third  verse, 


174  Theology  foe  the  People. 

Peter  said  to  him :  "For  I  perceive  that  thou  art  in  the 
gall  of  bitterness,  and  in  the  bond  of  iniquity."  Simon's 
faith  was  intellectual,  historical,  temporary,  or,  at  least, 
not  saving.  He  had  never  been  regenerated.  Let  it  be 
borne  in  mind  that  the  passages  of  Scripture  which  seem 
to  favor  the  position  that  a  true  Christian  may  finally 
perish  are  hypothetical ;  in  these  passages  the  little  word 
"if,"  implied  if  not  expressed,  plays  a  very  conspicuous 
part.  If  I  apply  the  incendiary's  torch  to  your  resi- 
dence, the  law  will  take  me  in  hand  ;  but  I  am  not  going 
'  to  burn  your  home. 

One  day  I  lifted  my  little  boy  a  few  feet  from  the 
ground,  placed  him  on  an  object  on  which  he  could  not 
stand  alone.  Said  he:  "Father,  if  you  were  to  turn 
me  loose  I  would  fall ;  but  you  will  not  turn  me  loose." 
This  expression  of  child-like  confidence  directed  my 
thought  to  our  heavenly  Father,  who  will  never  suffer 
his  child  to  be  plucked  out  of  his  hand. 

Now  let  us  consider  passages  of  Scripture  which  are 
quoted  in  favor  of  the  doctrine  that  a  true  Christian 
may  apostatize  and  be  eternally  lost: 

Ez.  xxxiii.  13,  "When  I  shall  say  to  the  righteous  that 
he  shall  surely  live ;  if  he  trust  to  his  own  righteousness , 
and  commit  iniquity,  all  his  righteousness  shall  not  be 
remembered;  but  for  his  iniquity  that  he  hath  com- 
mitted, he  shall  die  for  it."  It  is  held  by  Arminians 
that  this  passage  refers  to  real  Christians.  If  so,  it  is 
hypothetical.  Many  Bible  students  maintain  that  refer- 
ence here  is  to  self-righteous  persons.  Yes,  the  truly 
righteous  shall  live,  but  the  self-righteous,  the  false  pro- 
fessor, shall  perish.  Notice  the  language,  "If  he  trust 
to  his  own  righteousness/'    Is  not  this  always  a  char.ac- 


Theology  for  the  People.       175 

teristic  of  false  professors,   and  never  of  God's  own. 
children  ? 

Ez.  xviii.  24  admits  of  the  same  interpretation.  Now, 
let  Scripture  interpret  Scripture.  Does  the  prophet, 
Ezekiel,  mean  to  teach  that  a  redeemed  soul  can  be 
brought  back  under  the  condemnation  of  God's  law? 
Let  Ez.  xxxvi.  26,  27,  answer:  "A  new  heart  also  will 
I  give  you,  and  a  new  spirit  will  I  put  within  you,  and 
I  will  take  away  the  stony  heart  out  of  your  flesh,  and  I 
will  give  you  an  heart  of  flesh.  And  I  will  put  my  Spirit 
within  you,  and  cause  you  to  walk  in  my  statutes,  and 
ye  shall  Jceep  my  judgments  and  do  them."  Will  Ezekiel 
contradict  himself?  Arminians  are  fond  of  quoting 
John  xv.  2  in  support  of  their  doctrine :  "Every  branch 
in  me  that  beareth  not  fruit  he  taketh  away."  This  pas- 
sage, rightly  interpreted,  affords  them  no  support  what- 
ever. In  interpreting  parables,  their  great  purpose  must 
constantly  be  borne  in  mind ;  all  the  details  are  not 
designed  to  teach  fundamental  doctrines ;  they  serve  "to 
fill  up  or  adorn  the  narrative"  ;  "drapery  of  the  figure, 
and  not  the  figure  itself."  The  clause,  "taketh  away" 
cannot  be  interpreted  literally.  "As  a  matter  of  fact, 
God  does  not  take  away  all  unfruitful  branches,  neither 
will  he  do  so  till  the  great  judgment  day."  "Branch  in 
me,"  is  a  figurative  expression,  and  does  not  admit  of  a 
literal  interpretation.  It  means  nothing  more  than  "a 
professed  member  of  my  church,  a  man  joined  to  the 
company  of  my  people,  but  not  joined  to  me."  The  pas- 
sage teaches  the  following:  "My  Father  will  no  more 
allow  any  of  my  members  to  be  fruitless  and  graceless 
than  a  vine-dresser  will  allow  barren  branches  to  grow 
on  the  vine.     Fraitfulness  is  the  great  test  of  being  one 


176       Theology  for  the  People. 

of  my  disciples ;  and  he  that  is  not  fruitful  is  not  a 
branch  of  the  true  vine."  To  endeavor  to  import  any 
other  meaning  into  this  passage  shows  clearly  the  mis- 
takes into  which  persons  fall  who  fail  to  observe  the 
rule  that  in  the  interpretation  of  a  parable,  "we  must 
look  at  the  great  lesson  it  contains,  rather  than  at  each 
clause."  The  attempted  extraction  of  a  doctrine  from 
each  detail  of  a  parable,  viewed  apart  from  the  main 
lesson  of  the  parable,  means  simply  a  gross  perversion  of 
truth. 

Turn  now  to  2  Peter  ii.  20-22.  Read  the  entire 
chapter,  and  note  carefully  the  character  of  the  persons 
described;  they  are  false  teachers.  In  the  first  six 
verses  the  inspired  writer  foretells  the  impiety  and  pun- 
ishment both  of  these  false  teachers  and  their  followers. 
In  the  next  three  verses  he  shows  that  as  Lot  was  deliv- 
ered out  of  Sodom,  so  shall  the  "godly"  be  delivered 
"out  of  temptations."  From  the  tenth  verse  to  the  close 
of  the  chapter  he  "more  fully  describes  the  manners  of 
those  profane  and  blasphemous  seducers,  whereby  they 
may  be  the  better  known  and  avoided."  If  a  knowledge 
of  the  truth  produces  temporary  outward  consistency, 
which  is  followed  by  gross  immorality,  "the  latter  end 
is  worse  than  the  beginning."  "To  whom  much  is  given 
of  him  shall  much  be  required."  The  cleansing  men- 
tioned was  simply  external ;  the  swine  nature  remained 
unchanged. 

Consider  now  Heb.  vi.  4-6,  "For  it  is  impossible  for 
those  who  were  once  enlightened,  and  have  tasted  of  the 
heavenly  gift,  and  were  made  partakers  of  the  Holy 
Ghost,  and  have  tasted  of  the  good  word  of  God,  and 
the  powers  of  the  world  to  come,  if  they  shall  fall  away^ 


Theology  for  the  People.  177 

to  renew  thein  again  unto  repentance."  Does  this  refer 
to  God's  children  ? 

Arrninianism  answers  affirmatively;  I  answer  nega- 
tively. See  the  ninth  verse,  "But,  beloved,  we  are  pur- 
suaded  better  things  of  you,  and  things  that  accompany 
salvation,  though  we  thus  speak."  Then  the  apostle 
mentions  the  "oath"  and  "promise"  of  God,  that  "we 
might  have  a  strong  consolation,  who  have  fled  for  refuge 
to  lay  hold  upon  the  hope  set  before  us."  Then  follows- 
the  statement,  "Which  hope  we  have  as  an  anchor  of  the 
soul,  both  sure  and  steadfast,  and  which  entereth  into 
that  within  the  vail;  whither  the  forerunner  is  for  us 
entered,  even  Jesus,  made  a  high  priest  forever  after 
the  order  of  Melchisedec." 

If  this  portion  of  Scripture  did  refer  to  Christians,  it 
is  hypothetical,  and  at  the  same  time  fatal  to  the  doc- 
trine of  the  Arminian.  He  holds  that  a  person  may  be  a 
Christian  to-day,  a  child  of  Satan  to-morrow,  a  Christian 
next  day.  In  addition  to  the  hypothesis,  we  find  here  a 
positive  declaration  to  the  effect  that  it  is  impossible  "to 
renew  them  again  unto  repentance;"  if  they  "fall 
away,"  they  fall  forever.  I  hold  that  in  this  passage 
there  is  a  reference  to  those  "who  have  sinned  away  their 
day  of  grace."  Everything  taught  here  may  be  affirmed 
of  those  who  have  never  been  regenerated  by  the  Holy 
Spirit.    Let  us  consider  the  details  of  the  description  : 

1.  They  are  those  who  have  been  "once  enlightened." 

"There  are  three  kinds  of  illumination  spoken  of  in  the 

Scriptures:   (a)   That  which  results  from  the  diligent 

use  of  our  natural  faculties  in  the  study  of  the  Word  of 

God ;   it  is  precisely  analogous  to  the  illumination  which 

results  from  the  use  of  the  same  faculties  in  the  study 
12 


178  Theology  for  the  People. 

of  any  branch  of  secular  knowledge,  (b)  That  which 
results  from  the  spiritual  improvement  or  quickening 
of  the  natural  faculties  by  the  agency  of  the  Holy 
Ghost,  without  any  accompanying  change  in  the  moral 
condition  of  the  person's  heart,  (c)  That  which  results 
from  the  agency  of  the  Holy  Spirit  executed  upon  the 
heart,  as  well  as  upon  the  understanding  of  the  person, 
creating  the  soul  in  sympathy  with  the  truth,  as  well  as 
opening  the  understanding  to  perceive  it."  The  apostle 
must  refer  to  the  second  species  of  illumination.  But  it 
is  maintained  by  some  that  there  is  no  such  operation 
of  the  Spirit  different  from  that  experienced  by  the 
Christian. 

Read  Ex.  xxxi.  2,  3.  The  Lord  filled  Bezaleel  "with 
the  Spirit  of  God,  in  wisdom  and  in  understanding,  and 
in  knowledge  and  in  all  manner  of  workmanship." 
Balaam,  too,  was  under  some  influence  of  the  Spirit, 
"though  as  destitute  of  true  religion  as  the  beast  upon 
which  he  rode." 

Many  persons  tremble  under  the  presentation  of 
divine  truth,  experience  some  degree  of  enlightenment, 
and  die  in  despair. 

2.  They  are  those  who  "have  tasted  of  the  heavenly 
gift,  and  were  made  partakers  of  the  Holy  Ghost."  An 
eminent  Bible  student  rightly  holds  that  these  clauses 
mean  substantially  the  same  thing,  the  second  is  exegeti- 
cal  of  the  first.  Most  assuredly  the  Holy  Ghost  is  God's 
gift,  a  precious  "heavenly  gift."  Is  there  not  here  a 
reference  to  those  who  have  committed  the  unpardonable 
sin  '(  What  is  the  unpardonable  sin  ?  It  is  "blasphemy 
against  the  Holy  Ghost."  The  wilful,  malignant  rejec- 
tion of  the  Spirit's  testimony  involves  the  rejection  of 


Theology  foe  the  People.        179 

the  Father  and  Son  from  whom  the  Spirit  proceeds,  and 
results  in  the  awful,  merited  doom  of  the  contemptuous 
rejectors.  That  this  is  the  correct  view  seems  to  follow 
from  what  is  said  concerning  those  who  "have  tasted 
the  powers  of  the  world  to  come." 

3.  They  are  those  who  "have  tasted  the  good  Word  of 
God."  It  is  a  well-established  fact  that  many  uncon- 
verted persons  "have  transient  relishes  of  the  good 
things  contained  in  the  promises  of  the  Bible,  without 
any  relish  at  all  for  the  holiness  which  is  essential  to  the 
enjoyment  of  them." 

Matt.  xiii.  20,  21  sheds  light  on  this  point,  "But  he 
that  receiveth  the  seed  into  stony  places,  the  same  is  he 
that  heareth  the  word,  and  anon  with  joy  receiveth  it; 
yet,  hath  he  not  root  in  himself,  but  dureth  for  a  while ; 
for  when  tribulation  or  persecution  ariseth  because  of 
the  word,  by  and  by  he  is  offended."  It  is  undeniable 
that  Herod  was  a  wicked  man ;  yet,  in  Mark  vi.  20 
we  are  told  that  he  heard  John  "gladly." 

4.  They  are  those  who  have  "tasted  the  powers  of  the 
world  to  come."  Does  this  clause  refer  to  those  who 
have  entertained  hopes  of  heaven  ?  Many  have  hopes 
(false)  who  vail  never  enter  mansions  of  rest.  Does  it 
refer  to  those  who  have  had  a  glimpse  of  the  terrors  of 
eternity  ?  Many  such  are  now  experiencing  the  realities 
of  a  world  of  woe.  What  does  the  clause  teach  ?  The 
following  is  the  view  of  a  consecrated  Christian  and 
distinguished  theologian  :  They  have  "tasted  the  powers 
of  the  world  to  come,"  i.  e.,  "the  miraculous  evidence 
by  which  the  mission  of  Jesus  was  authenticated.  There 
are  three  names  for  miracles — signs,  wonders  and 
powers.     The  first  refers  to  the  design  for  which  they 


180  Theology  fob  the  People. 

were  performed ;  the  second,  to  the  impression  produced 
upon  the  spectator;  the  third,  to  the  efficient  energy 
by  which  they  were  performed."  The  third,  powers,  is 
the  word  in  the  passage  which  we  are  considering.  "The 
world  to  come"  is  a  phrase  taken  from  the  usage  of  the 
ancient  Jews,  who  were  accustomed  to  call  the  dispensa- 
tion of  Moses  the  present  age,  or  world,  and  the  dispen- 
sation of  the  Messiah,  which  was  to  follow,  the  world  to 
come. 

The  Holy  Spirit  bears  testimony  to  Christ,  authenti- 
cates his  mission  by  miraculous  evidence ;  this  testimony 
had  been  conveyed  to  the  minds  of  those  who  had  "tasted 
the  powers  of  the  world  to  come."  The  deliberate,  con- 
temptuous, malignant  rejection  of  this  testimony  is 
indeed  an  awful  sin,  an  unpardonable  sin,  its  commis- 
sion closes  the  door  of  heaven  to  the  rejectors.  What 
is  the  nature  of  this  "falling  away?"  "It  is  the  total, 
wilful,  malignant  renunciation  of  all  the  distinctive 
doctrines  of  Christianity,  most  commonly,  though  not 
necessarily,  after  an  open  profession  of  these  doctrines." 
One  other  clause,  impossible  "to  renew  them  again  unto 
repentance."  The  word  repentance  is  used  in  a  two-fold 
sense  in  Scripture:  (1)  "A  saving  grace,  whereby  a 
sinner,  out  of  a  true  sense  of  his  sin,  and  apprehension 
of  the  mercy  of  God  in  Christ,  doth  with  grief  and 
hatred  of  his  sin,  turn  from  it  unto  God  with  full  pur- 
pose of,  and  endeavor  after,  new  obedience."  (2)  Re- 
formation of  the  conduct,  or  outward  change,  which 
involves  only  the  "sorrow  of  the  world  which  worketh 
death,"  e.  g.,  the  repentance  of  stony-ground  hearers,  a 
spurious  repentance  sustaining  no  relation  to  a  change 
of  heart.     It  is  evident  that  the  repentance  spoken  of 


Theology  for  the  People.  181 

here  is  of  the  latter  kind.  It  is  impossible  to  restore 
the  wilful,  malignant  rejectors  of  the  Spirit's  testimony 
"to  those  convictions  which  originally  produced  this 
repentance,  or  outward  reformation."  Of  all  such,  God 
says,  "Let  him  alone.''' 

In  considering  this  passage  of  Scripture,  Heb.  vi.  4-6, 
we  should  carefully  observe  the  distinction  between  the 
gifts  and  the  graces  of  the  Holy  Spirit.  Gifts  are  the 
effects  of  the  Spirit's  operation  upon  men.  Graces  are 
the  effects  of  the  Spirit's  operation  in  men.  In  Judas 
we  find  an  illustration  of  the  former ;  in  the  remaining 
eleven  apostles,  an  illustration  of  the  latter.  When  we 
compare  John  vi.  70,  "Have  not  I  chosen  you  twelve  ?" 
with  John  xiii.  18,  "I  speak  not  of  you  all;  I  know 
whom  I  have  chosen,"  we  cannot  escape  the  conclusion 
that  while  Judas  was  chosen  to  the  office  of  apostleship, 
he  was  not  chosen  unto  eternal  life.  By  virtue  of  his 
apostleship,  he,  with  the  eleven,  was  endowed  with  gifts, 
but,  unlike  the  eleven,  he  had  never  been  the  possessor 
of  the  graces  of  the  Spirit,  graces  which  proceed  from 
the  operation  of  the  Spirit  dwelling  within  the  believer. 
In  John  xiv.  IT  our  Saviour  speaks  of  the  "Spirit  of 
truth  whom  the  world  cannot  receive."  This  obviously 
means  the  personal  indwelling  of  the  Spirit.  Can  the 
gifts  of  the  Spirit  be  lost  ?  Yes.  Can  the  graces  of  the 
Spirit  be  lost  1  Xever !  I  maintain  that  what  is 
affirmed  of  the  persons  mentioned  in  Heb.  vi.  4-6  has 
reference  to  the  gifts,  not  to  the  graces,  of  the  Holy 
Spirit.  If  it  be  retorted  that  John  xvii.  12,  "Those  that 
thou  gavest  me  I  have  kept,  and  none  of  them  is  lost,  but 
the  son  of  perdition,"  seems  to  teach  that  Judas  had 
been  a  believer,  and,  as  such,  in  the  possession  of  gifts 


182  Theology  for  the  People. 

and  graces  of  the  Spirit,  I  reply,  that  the  word  "but" 
in  the  passage  quoted  is  "adversative,  not  exceptive."  I 
reverently  suggest  that  the  supplying  of  the  two  words  is 
lost  just  after  the  word  "perdition"  would  bring  out  the 
real  meaning.  John  xviii.  9  supports  this  interpreta- 
tion, "Of  them  which  thou  gavest  me  have  I  lost  none." 

In  Ex.  xxxii.  32  we  read,  "Yet  now  if  thou  wilt  for- 
give their  sin  .  .  .  ;  and  if  not,  blot  me,  I  pray  thee, 
out  of  thy  book  which  thou  hast  written." 

The  expression  "blotting  out  of  thy  book"  is  of  the 
same  import  with  the  phrases,  "Blotting  out  one's  name 
from  under  heaven."  jSTote  Num.  xi.  15,  Moses  said, 
"And  if  thou  deal  thus  with  me,  kill  me,  I  pray  thee,  out 
of  hand." 

In  the  phrase,  "Blot  me  out  of  thy  book,"  there  is  an 
"allusion  to  the  registering  of  the  living  and  erasing  the 
names  of  those  who  die."  (See  Num.  i.  1-54.)  A 
record  of  the  people  was  kept,  and  when  a  man  died,  his 
name  was  erased.  The  people  had  made  the  golden  calf, 
and  had  incurred  God's  righteous  displeasure.  If  God 
would  not  forgive  the  sin  of  the  people,  Moses  prays 
that  his  earthly  life  may  close.  There  is  no  reference 
here  to  the  forfeiture  of  eternal  life. 

What  is  the  correct  interpretation  of  Rom.  ix.  3,  "For 
I  could  wish  that  myself  were  accursed  from  Christ  for 
my  brethren,  my  kinsmen  according  to  the  flesh"  ? 

Does  it  imply  the  possibility  of  eternal  banishment 
from  the  favor  of  God  ?  Certainly  not.  Paul  was  sorely 
grieved  because  of  the  deplorable  condition  of  the  Jews. 
He  employs  the  language  of  deep,  strong  emotion.  Did 
Paul  wish, to  be  accursed  from  Christ?  No.  Says  Dr. 
Charles  Hodge,  "Paul  does  not  say  that  he  did  delib- 


Theology  fob  the  People.  183 

erately  and  actually  entertain  such  a  wish.  The  ex- 
pression is  evidently  hypothetical  and  conditional :  I 
could  wish,  were  the  thing  allowable,  possible,  or  proper. 
So  far  from  saying-  he  actually  desired  to  be  thus  sep- 
arated from  Christ,  he  impliedly  says  the  very  reverse. 
I  could  wish  it,  were  it  not  wrong;  or  did  it  not  involve 
my  being  unholy  as  well  as  miserable,  but  as  such  is  the 
case,  the  desire  cannot  be  entertained."  It  is  impossible 
to  separate  Buffering  in  hell  from  sin,  which  is  the  cause 
of  the  suffering.  Xow,  if  Paul  meant  that  he  desired  to 
endure  eternal  suffering  in  the  pit  of  despair,  he  must 
also  have  meant  that  he  desired  to  be  chargeable  with  the 
sin  which  is  the  cause  of  the  suffering.  What  is  the 
logical  and  unavoidable  conclusion  I  Simply  this  :  Paul 
was  willing  to  hate  God  in  order  to  evince  his  love  to 
the  Jews.  With  what  promptness  and  abhorrence  would 
Paul  have  repudiated  such  an  imputation ! 

In  1  Cor.  ix.  27  we  find  these  words:  "But  I  keep 
under  my  body,  and  bring  it  into  subjection:  lest  that 
by  any  means,  when  I  have  preached  to  others,  I  myself 
should  be  a  castaway." 

In  this  passage  of  Scripture  a  timely  and  merited 
rebuke  is  administered  to  the  "reckless  and  listless 
Corinthians  who  thought  they  could  safely  indulge  them- 
selves to  the  very  verge  of  sin,  while  this  devoted  apostle 
considered  himself  as  engaged  in  a  life-struggle  for  his 
salvation."  Was  Paul  in  doubt  as  to  his  personal  salva- 
tion I  Let  Rom.  viii.  38,  39  answer.  The  assurance 
of  salvation  is  given  to  those,  and  to  those  only,  who  are 
profoundly  conscious  of  a  daily  and  deadly  struggle  with 
sin.  Paul  clearly  recognized  the  fact  that  God's  decree 
embraces  means  as  well  as  end.      The  keeping  under  of 


184  Theology  for  the  People. 

his  body  was  a  means  decreed  which  would  prevent  his 
becoming  a  castaway. 

Did  not  Saul  "fall  from  grace"  1  ~No.  There  is  not 
the  slightest  evidence  that  he  had  ever  been  regenerated. 
It  had  been  foretold  that  he  would  be  a  cruel  king 
(1  Sam.  viii.  10-18).  What  is  the  explanation  of  1  Sam. 
x.  6,  aThe  Spirit  of  the  Lord  will  come  upon  thee 
(Saul),  and  thou  shalt  prophesy  with  them,  and  shalt 
be  turned  into  another  man"  ? 

Saul  had  gifts  of  the  Spirit,  but  not  graces.  Says 
Dr.  W.  H.  Green,  in  Prophets  and  Prophecy:  "Though 
the  prophets  were  holy  men,  and  many  of  them  were 
highly  gifted,  yet  the  inspiration  was  distinct  from  their 
sanctification.  Even  men  who  were  destitute  of  piety 
were  thus  inspired."  Note  case  of  Balaam.  Saul  "was 
turned  into  another  man,"  i.  e.,  endowed  with  a  capacity 
and  disposition  for  leadership.  In  1  Sam.  x.  9  it  is  said : 
"God  gave  him  another  heart."  It  does  not  mean  regen- 
eration. The  word  heart,  in  the  Old  Testament,  has  a 
variety  of  meanings:  (1)  Soul,  life;  (2)  seat  of  the 
affections;  (3)  seat  of  the  will,  purpose;  (4)  applied 
to  the  mode  of  thinking  and  acting;  (5)  intellect  and 
wisdom  are  ascribed  to  the  heart.  This  emphasizes  the 
importance  of  studying  the  Word  in  its  context,  and 
also  of  letting  Scripture  interpret  Scripture.  When 
it  is  said,  "God  gave  him  another  heart,"  it  means  that 
he  thinks  no  longer  of  his  father's  flocks,  but  of  fighting 
the  Philistines,  redressing  the  grievances  of  Israel,  mak- 
ing laws,  administering  justice,  making  provision  for  the 
public  safety.  His  is  no  longer  the  heart  of  a  husband- 
man, but  of  a  statesman,  a  general,  a  prince.  In  1  Sam. 
xxviii.  1-25  an  exceedingly  pathetic  scene  is  presented 


Theology  foe  the  People.        1S5 

to  our  view.  Saul,  a  man  highly  gifted,  consciously 
deserted  of  God,  becomes  a  '•victim  of  a  fearful  delu- 
sion," and  is  plunged  into  the  abyss  of  despair. 
"Epliraim  is  joined  to  idols :   let  him  alone." 

"What  is  recorded  in  Heb.  x.  20,  27  I  ''For  if  we  sin 
wilfully  after  that  we  have  received  the  knowledge  of 
the  truth,  there  remaineth  no  more  sacrifice  for  sins. 
But  a  certain  fearful  looking  for  of  judgment  and  fiery 
indignation,  which  shall  devour  the  adversaries." 

For  the  principle  of  interpretation  to  be  applied  to 
this  passage  of  God's  Word,  the  reader  is  directed  to 
the  comments  on  Heb.  vi.  4-6. 

Let  it  be  remarked  here,  however,  that  if  this  passage 
refers  to  true  Christians,  the  statement  is  hypothetical, 
and  gives  no  shadow  of  support  to  the  advocates  of  final 
apostasy.  From  the  nature  of  the  sin  mentioned,  and 
also  from  the  context,  I  maintain  that  there  is  no  refer- 
ence to  persons  regenerated  by  the  Holy  Spirit. 

In  the  phrase,  "if  we  sin,"  we  have  in  the  Greek  the 
present  participle,  "if  we  be  found  sinning,  i.  e.,  not 
isolated  acts  of  sin,"  but  a  state  of  sin."  The  sin- 
ning is  wilful,  presumptuous,  and  that,  too,  after 
the  reception  of  the  knowledge  of  the  truth.  It 
is  another  way  of  saying,  ''And  that  servant,  which 
knew  his  lord's  will,  and  prepared  not  himself, 
neither  did  according  to  his  will,  shall  be  beaten 
with  many  stripes"  (  Luke  xii.  46).  In  Heb.  x.  29,  the 
description  of  the  sin  under  consideration  implies  the 
total  and  contemptuous  repudiation  of  Christ ;  and,  in 
eonsecpience  of  this  deliberate  rejection,  "there  re- 
maineth no  more  sacrifice  for  sin-."  We  find  in  the  con- 
text that  Paul  is  not  speaking  of  God's  children.  See 
the  thirty-ninth  verse  of  this  chapter:    "But  we  are  not 


186  Theology  for  the  People. 

of  tli em  who  draw  back  unto  perdition;  but  of  them 
that  believe  to  the  saving  of  the  soul/7 

See  Rev.  xxii.  19,  "And  if  any  man  shall  take  away 
from  the  words  of  the  book  of  this  prophecy,  God  shall 
take  away  his  part  out  of  the  book  of  life,  and  out  of 
the  holy  city,  and  from  the  things  which  are  written  in 
this  book." 

The  following  is  the  rendering  in  the  Revised  Ver- 
sion :  "And  if  any  man  shall  take  away  from  the  words 
of  the  book  of  this  prophecy,  God  shall  take  away  his 
part  from  the  tree  of  life,  and  out  of  the  holy  city,  which 
are  written  in  this  book."  The  last  clause  as  given  in 
the  margin :  "Even  from  the  things  which  are  written 
in  this  book." 

Has  this  any  reference  to  the  doctrine  of  falling  from 
grace  ?  Not  the  remotest !  The  child  of  God  has  no  dis- 
position wantonly  to  tamper  with  the  Scriptures.  He 
joyously  exclaims  with  the  Psalmist,  "O  how  love  I  thy 
law!"  The  correct  rendering  is  not,  "God  shall  take 
away  his  part  out  of  the  book  of  life" ;  but  God  shall  take 
away  his  part  from  the  tree  of  life,"  i.  e.,  "shall  deprive 
him  of  participation  in  the  tree  of  life." 

In  Rev.  i.  3,  the  beginning  of  the  book,  a  blessing  is 
promised  to  the  honest,  faithful,  devout  student  of  the 
"things  written  in  this  prophecy" ;  now,  at  the  close 
of  the  book,  a  dreadful  curse  is  denounced  against  those 
who  add  to  it  or  take  from  it.  The  true  follower  of  the 
Lord  Jesus  Christ  has  no  desire  to  add  to,  or  take  from, 
God's  Word ;  and,  consequently,  is  not  brought  within 
the  sweep  of  this  denunciation. 

Before  passing  to  another  phase  of  this  important  sub- 
ject, let  us  briefly  advert  to  the  hypothetical  statements 


Theology  for  the  People.  187 

and  warnings  in  God's  Word.  If  they  do  not  point  to 
the  possibility  of  "falling  away,"  why  are  they  recorded  ? 
They  serve  as  incentives  to  a  diligent  use  of  means,  unre- 
mitting watchfulness,  earnest  prayer.  In  the  storm  at 
sea  (Acts  xxvii.  14-44),  God  assured  Paul  that  none 
of  the  crew  would  be  lost ;  yet,  afterward,  "Paul  said  to 
the  centurion  and  to  the  soldiers,  except  these  abide  in 
the  ship,  ye  cannot  be  saved."  This  exhortation  was  a 
means  of  safety.  The  advocates  of  total  and  final 
apostasy  are  driven  to  the  necessity  of  basing  their  argu- 
ment on  passages  of  Scripture  containing  hypothetical 
statements.  We  shall  now  consider  passages  of  God's 
Word  containing  positive  assertions  of  the  security  of 
the  believer. 

Rom.  viii.  20,  30 :  "For  whom  he  did  foreknow,  he 
also  did  predestinate  to  be  conformed  to  the  image  of 
his  Son,  that  he  might  be  the  firstborn  among  many 
brethren.  Moreover,  whom  he  did  predestinate,  them 
he  also  called;  and  whom  he  called,  them  he  also  justi- 
fied; and  whom  he  justified,  them  he  also  glorified." 

Where,  in  the  broad  universe  of  God,  has  a  stronger 
chain  been  forged  %  ^Notice  the  links,  and  do  not  forget 
the  Maker : 

(1)  Foreknown.  (2)  Predestinated.  (3)  Called. 
(4)  Justified.     (5)  Glorified. 

Who  will  be  so  presumptuous  as  to  endeavor  to  break 
this  divinely-constructed  chain '( 

Phil.  i.  16,  "Being  confident  of  this  very  thing,  that 
he  which  hath  begnn  a  good  work  in  you  will  perform 
it  until  the  day  of  Jesus  Christ."  It  is  a  useless  evasion 
to  maintain,  as  is  done,  that  this  passage  teaches  perse- 
verance of  the  saints,  but  is  limited  to  the  Philippian 


1SS  Theology  for  the  People. 

Christians.  Was  Paul  a  Philippian  ?  Read  what  Paul 
says  in  the  seventh  verse,  "Ye  all  are  partakers  of  my 
grace,"  or,  as  is  expressed  in  the  margin,  "partakers 
with  me  of  grace."  It  applies  to  Paul  and  to  God's 
children  in  every  age  and  clime. 

John  x.  27-29,  "My  sheep  hear  my  voice,  and  I  know 
them,  and  they  follow  me ;  and  I  give  unto  them  eternal 
life,  and  they  shall  never  perish,  neither  shall  any  man 
pluck  them  out  of  my  hand.  My  Father  which  gave 
them  me,  is  greater  than  all,  and  no  man  is  able  to  pluck 
them  out  of  my  Father's  hand."  Who  uttered  these 
precious  words  ?  It  is  simply  preposterous  to  maintain 
that  while  no  external  influence  or  force  (whether  man 
or  devil)  can  pluck  the  Christian  out  of  God's  hand,  yet, 
because  of  free  agency,  man  can  voluntarily  pluck  him- 
self out  of  the  grasp  of  Omnipotence. 

Read  Phil.  ii.  12,  13.  In  Paul's  exhortation  to  the 
brethren,  he  says :  "Work  out  your  own  salvation  with 
fear  and  trembling,"  i.  e.,  accomplish  the  glorious  work 
which  is  begun  in  you,  "For  it  is  God  which  worketh 
in  you  both  to  will  and  to  do  of  his  good  pleasure."  The 
Christian's  perseverance  in  grace  does  not  rest  on  the 
imperishable  nature  of  the  principle  of  spiritual  life 
implanted  in  the  soul  in  regeneration;  it  does  not  rest 
on  the  indestructibility  of  faith;  it  does  not  rest  on  the 
purpose  and  constancy  of  the  human  will ;  it  is  based, 
not  on  what  is  within  the  soul,  but  on  what  is  without. 
It  proceeds  from  the  eternal,  immutable  purpose  of  our 
loving,  covenant-keeping  God,  in  the  execution  of  which 
purpose  Christ  died,  arose  from  the  dead,  intercedes  for 
his  people,  the  Holy  Spirit  regenerates  and  sanctifies 
the   redeemed,   constant   communication   of   sustaining 


Theology  fob  the  People.  189 

grace  is  secured,  and  day  by  day  the  trustful,  consecrated 
child  of  God  is  nearing  his  bright,  happy  home. 

If  perseverance  in  grace  depends  on  the  will  or  pur- 
pose of  man,  then  his  doom  is  not  only  a  possibility,  but 
an  awful  certainty. 

What  is  taught  in  Jer.  xxxii.  40  ?  "And  I  will  make 
an  everlasting  covenant  with  them,  that  I  will  not  turn 
away  from  them  to  do  them  good;  but  I  will  put  my 
fear  in  their  hearts,  that  they  shall  not  depart  from  me." 

Heb.  viii.  10  affords  conclusive  evidence  that  the  cove- 
nant mentioned  in  Jer.  xxxii.  40  is  the  covenant  of  the 
gospel,  In  this  "everlasting  covenant,"  what  does  God 
engage  to  do  ?  Two  things :  ( 1 )  Not  to  turn  away  from 
his  people.  (2)  Not  to  suffer  his  people  to  turn  away 
from  him.  How  is  the  latter  effected  ?  "I  will  put  my 
fear  in  their  hearts,  that  they  shall  not  depart  from  me." 

Arminians  admit  that  some  Christians  will  persevere, 
and,  in  so  doing,  virtually  admit  that  the  contingency  of 
the  will  is  no  longer  contingent. 

A  theologian  of  acknowledged  ability  says :  "The  only 
way  any  danger  can  assail  any  soul  successfully,  is  by 
persuasion;  that  unless  the  adversary  can  get  the  consent 
of  the  believer's  free  will,  he  can  not  harm  him.  Was 
it  not  thus  that  Adam  was  ruined  ?  Is  there  any  other 
way  by  which  a  soul  can  be  plucked  away  from  God  ?" 
Is  not  the  above  undeniable  ?  Now  turn  to  1  Cor.  x.  13  : 
"God  is  faithful,  who  will  not  suffer  you  to  be  tempted 
above  that  ye  are  able." 

Will  man  accuse  God  of  unfaithfulness  ?  What  is 
taught  in  1  Peter  i.  5  ?  The  Christian  is  "kept  by  the 
power  of  God  through  faith  unto  salvation  ready  to  be 
revealed  in  the  last  time." 


190  Theology  for  the  People. 

Rom.  viii.  38,  39 :  ''For  I  am  persuaded  that  neither 
death  nor  life,  nor  angels,  nor  principalities,  nor  powers, 
nor  things  present,  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature,  shall  be  able  to  separate 
ns  from  the  love  of  God,  which  is  in  Christ  Jesus  our 
Lord." 

John  xiv.  1 9,  "Because  I  live  ye  shall  live  also." 

Heb.  xiii.  5,  "I  will  never  leave  thee,  nor  forsake 
thee." 

John  v.  24,  "Verily,  verily,  I  say  unto  you,  he  that 
heareth  my  Word  and  believeth  on  him  that  sent  me, 
haili  everlasting  life,  and  shall  not  come  into  condemna- 
tion; but  is  passed  from  death  unto  life." 

Is.  xli.  13,  "Fear  thou  not;  for  I  am  with  thee;  be 
not  dismayed ;  for  I  am  thy  God :  I  will  strengthen 
thee ;  yea,  I  will  uphold  thee  with  the  right  hand  of  my 
righteousness.  For  I  the  Lord  thy  God  will  hold  thy 
right  hand,  saying  unto  thee,  Fear  not ;  I  will  help  thee." 

Is.  xliii,  1,  2,  "But  nowT  thus  saith  the  Lord  that  cre- 
ated thee,  O  Jacob,  and  he  that  formed  thee,  O  Israel, 
Fear  not:  for  I  have  redeemed  thee,  I  have  called  thee 
by  thy  name ;  thou  art  mine.  When  thou  passest  through 
the  waters  I  will  be  with  thee;  and  through  the  rivers, 
they  shall  not  overflow  thee;  when  thou  walkest  through 
the  fire,  thou  shalt  not  be  burned;  neither  shall  the  fame 
Tcindle  upon  thee." 

"When  through  fiery  trials  thy  pathway  shall  lie. 
My  grace  all-sufficient  shall  be  thy  supply, 
The  flame  shall  not  hurt  thee;    I  only  design 
Thy  dross  to  consume  and  thy  gold  to  refine." 

Are  these  passages  hypothetical?  It  is  needless  to 
quote  further.     The  absurdity  of  the  doctrine  of  falling 


Theology  foe  the  People.  191 

away  appears  in  the  attempt  to  interpret  certain  passages 
of  Scripture  in  the  light  of  this  doctrine.  Consistency 
forces  its  advocates  to  break  the  passage  in  1  John  iii.  2 
just  where  the  italics  begin :  "Beloved,  now  are  we  the 
sous  of  God  and  it  doth  not  yet  appear  what  we  shall 
be;  but  we  know  flint  when  he  shall  appeal-  we  shall  be 
like  him.  for  ire  shall  see  him  as  lie  is."  Suppose  a  boy 
becomes  a  Christian  at  the  age  of  ten  years,  then  leads 
a  consistent  life  for  twenty  years,  at  which  time  he  ''falls 
from  grace"  ?  lie  lives  twenty  years  longer,  but  does 
not  sever  his  connection  with  the  church.  As  a  false 
professor,  he  dies.  On  the  judgment  day  the  Lord  will 
say  to  those  who  had  false  hopes  (Matt.  vii.  23),  UI  never 
knew  you:  depart  from  me,  ye  workers  of  iniquity." 
If  the  doctrine  of  final  apostasy  were  true,  could  not  the 
above-mentioned  person  contradict  the  Judge  and  say, 
"You.  did  know  me.  I  was  once  regenerated,  justified, 
partially  sanctified,  a  child  of  God,  a  follower  of  thine 
for  twenty  years ;   you  did  know  me!" 

If  the  doctrine  of  final  apostasy  be  true,  how  mil  a 
man  "give  account  of  himself  to  God"  ?  Eom.  ii.  6  says 
that  God  "will  render  to  every  man  according  to  his 
deeds." 

Xow,  suppose  a  man  has  been  a  Christian  for  fifty 
years,  "falls  from  grace,"  and,  at  the  close  of  ten  days, 
dies  and  passes  into  a  wretched  eternity.  How  will  he 
''give  account  of  himself  to  God"  ?  If  God  punish  him 
for  his  whole  life,  must  not  the  previous  pardon  of  sin 
for  fifty  years  prove  a  farce  ?  If  God  punish  him  for 
only  ten  days,  would  this  be  rendering  to  the  man 
"according  to  his  deeds"  ? 

The  foregoing  are  specimens  of  the  glaring  ineon- 


192       Theology  foe  the  People. 

sistencies  and  inextricable  difficulties  in  which  the  advo- 
cates of  final  apostasy  are  involved. 

I  am  persuaded  that  a  great  deal  of  spiritual  despon- 
dency on  the  part  of  God's  children  is  traceable  to  a 
failure  to  distinguish  between  relationship  and  com- 
munion .  The  difference  has  been  illustrated  somewhat 
as  follows :  My  little  boy,  bright  and  merry,  comes  into 
my  study  ;  he  loves  me  and  desires  to  be  with  me.  After 
a  time  he  does  something  which  I  had  commanded  him 
not  to  do.  Correction  is  promptly  administered.  The 
little  boy  instantly  leaves  the  room,  goes  off  alone,  and 
spends  an  hour  in  a  peevish,  sullen  mood.  At  the  expi- 
ration of  the  hour,  he  begins  to  relent,  sees  how  inex- 
cusable his  conduct  has  been,  returns  to  the  study,  and, 
in  deep  contrition,  frankly  confesses  his  wrong-doing. 
The  kiss  of  affection  is  at  once  imprinted  on  the  little 
tear-stained  cheek;  he  is  happy  again,  and  now  wishes 
to  remain  with  me.  During  the  hour's  absence,  he  was 
as  truly  my  boy  as  he  was  before  the  commission  of  the 
offence.  The  relation  of  father  and  son  was  intact. 
What  was  lost  during  the  hour  was  communion,  not 
relationship.  As  soon  as  communion  was  restored,  the 
little  fellow  was  happy  again.  This  sheds  light  on  the 
petition  of  the  Psalmist,  "Restore  unto  me  the  joy  of 
thy  salvation."  Child  of  God,  let  the  "joy-bells  of  the 
soul  be  ringing"  as  you  press  on  to  that  happy  home  in 
which  is  found  no  "trace  of  sin's  sad  story." 

The  Confession  teaches  that  "such  as  truly  believe  in 

the  Lord  Jesus,  and  love  him  in  sincerity,  endeavoring 

Assurance  of  grace     to  walk  in  all  good  conscience  before 

and  salvation.  ^^     m^     Jn     ^g     ]'£e     ^     certainly 

assured  that  they  are  in  the  state  of  grace,  and  may 


Theology  for  the  People.  193 

rejoice  in  the  hope  of  the  glory  of  God ;    which  hope 
shall  never  make  them  ashamed." 

It  further  teaches  that  this  infallible  assurance  of 
faith  rests — 

1.  Upon  the  divine  truth  of  the  promises  of  salvation. 

2.  Upon  the  inward  evidence  of  those  graces  upon 
which  these  promises  are  made. 

3.  The  testimony  of  the  Spirit  of  adoption,  witnessing 
with  our  spirits  that  we  are  the  children  of  God. 

The  infallible  assurance  of  faith  in  this  life  is 
affirmed  in  Scripture.  Rom.  viii.  16,  "The  Spirit  itself 
beareth  witness  with  our  spirit  that  we  are  the  children 
of  God."  1  John  iii.  14,  "We  know  that  we  have  passed, 
from  death  unto  life  because  we  love  the  brethren." 
1  John  ii.  3,  "Hereby  we  know  that  we  know  him,  if  we 
keep  his  commandments."  The  attainment  of  this  assur- 
ance is  commanded  as  a  duty.  In  2  Peter  i.  10  we  are 
exhorted  to  "give  diligence  to  make  our  calling  and 
election  sure."  The  Scriptures  furnish  examples  of  its 
attainment.  Says  Paul  in  2  Tim.  vii.  8,  "I  have  fought 
a  good  fight,  I  have  finished  my  course,  I  have  kept  the 
faith ;  henceforth  there  is  laid  up  for  me  a  crown  of 
righteousness,  which  the  Lord,  the  righteous  judge,  shall 
give  me  at  that  day;  and  not  to  me  only,  but  unto  all 
them  also  that  love  his  appearing."  "Infallible  assur- 
ance of  faith"  is  simply  another  way  of  saying  that  the 
believer  is  certain  that  he  is  in  a  state  of  grace,  and  will 
be  saved. 

Some  theologians  make  a  distinction  between  the 
assurance  of  faith  (Heb.  x.  22)  and  the  assurance  of 
hope  (Heb.  vi.  11). 

By  the  former  they  mean  the  "assurance  that  Christ 
13 


194       Theology  for  the  People. 

is  all  that  he  professes  to  be,  and  will  do  all  that  he 
promises." 

By  the  latter  they  mean  the  "assurance  of  our  own 
personal  salvation ;  this  is  a  fruit  of  faith,  and  one  of 
the  higher  attainments  of  the  Christian  life." 

The  Confession  of  Faith  also  teaches  that  this  infalli- 
ble assurance  is  not  of  the  essence  of  faith.  I  quote, 
"This  infallible  assurance  doth  not  so  belong-  to  the 
essence  of  faith,  but  that  a  true  believer  may  wait  long, 
and  conflict  with  many  difficulties  before  he  be  partaker 
of  it ;  yet  being  enabled  by  the  Spirit  to  know  the  things 
which  are  freely  given  him  of  God,  he  may,  without 
extraordinary  revelation,  in  the  right  use  of  ordinary 
means,  attain  thereunto.  And,  therefore,  it  is  the  duty 
of  every  one  to  give  all  diligence  to  make  his  calling  and 
election  sure ;  that  thereby  his  heart  may  be  enlarged 
in  peace  and  joy  in  the  Holy  Ghost,  in  love  and  thank- 
fulness to  God,  and  in  strength  and  cheerfulness  in  the 
duties  of  obedience,  the  proper  fruits  of  this  assurance ; 
so  far  it  is  from  inclining  men  to  looseness." 

Let  us  note  the  exhortation  in  2  Peter  i.  10,  "Where- 
fore the  rather,  brethren,  give  diligence  to  make  your 
calling  and  election  sure."  Sure  to  whom  ?  Not  to 
God;  for  he  knows  already;  but  sure  to  ourselves.  We 
should  realize  the  blessings  and  responsibilities  involved. 
Now  if  assurance  be  of  the  essence  of  faith,  it  is  mani- 
fest that  this  assurance  can  never  be  separated  from 
faith ;  that  when  there  is  faith  there  will  also  be  assur- 
ance. Does  not  the  Bible  speak  of  weak  faith?  Is  it 
reasonable  that  an  infallible  assurance  of  our  saved  con- 
dition can  be  of  the  essence  of  weak  faith  ? 

Read  again  2  Peter  i.  10.     Does  not  this  exhortation 


Theology  for  the  People.       195 

imply  that  Christians  may  not  be  assured  of  their  salva- 
tion \  Would  the  apostle  exhort  the  "brethren"  to  seek 
what  they  already  possessed?  Does  not  this  passage 
teach  that  full  persuasion  of  salvation  is  not  found  in 
every  believer '(  A  certain  writer  claims  that  full  assur- 
ance is  a  process  of  reasoning  founded  upon  faith,  and 
may  be  reduced  to  the  following  syllogism :  "Every  man 
who  believes  in  Jesus  Christ  shall  be  saved ;  but  I  have 
believed  in  Christ,  as  is  proved  by  the  operations  of 
divine  grace  in  my  heart ;    therefore,  I  shall  be  saved." 

I  quote  again  from  the  Confession  of  Faith,  "True 
believers  may  have  the  assurance  of  their  salvation 
divers  ways  shaken,  diminished,  and  intermitted ;  as 
by  negligence  in  preserving  it ;  by  falling  into  some 
special  sin,  which  woundeth  the  conscience,  and  grieveth 
the  Spirit ;  by  some  sudden  or  vehement  temptation ; 
by  God's  withdrawing  the  light  of  his  countenance,  and 
suffering  even  such  as  fear  him  to  walk  in  darkness,  and 
to  have  no  light ;  yet  are  they  never  utterly  destitute  of 
that  seed  of  God,  and  life  of  faith,  that  love  of  Christ 
and  the  brethren,  that  sincerity  of  heart  and  conscience 
of  duty,  out  of  which,  by  the  operation  of  the  Spirit,  this 
assurance  may  in  due  time  be  revived,  and  by  the  which, 
in  the  mean  time,  they  are  supported  from  utter  de- 
spair." 

We  read  in  Scripture  of  Christians  who,  for  a  time  at 
least,  lacked  this  assurance.  Read  Ps.  lxxvii.  2,  "In  the 
day  of  my  trouble,  I  sought  the  Lord;  my  sore  ran  in 
the  night,  and  ceased  not;  my  soul  refused  to  be  com- 
forted." Note  Isaiah  1.  10,  "Who  is  among  you  that 
feareth  the  Lord,  that  obeyeth  the  voice  of  his  servant, 
that  walketh  in  darkness,  and  hath  no  light  ?  let  him 


196  Theology  foe  the  People. 

trust  in  the  name  of  the  Lord,  and  stay  upon  his 
God." 

Can  a  gleam  of  hope  be  found  in  Ps.  lxxxviii.  ? 

In  addition  to  the  reasons  assigned  in  the  Confession 
for  the  lack  of  this  assurance,  I  am  strongly  persuaded 
that  spiritual  despondency  is  frequently  traceable  to 
physical  disorder.  We  know  that  the  connection  be- 
tween mind  and  body  is  very  intimate;  and  that  what 
affects  one  frequently  affects  the  other.  Why  is  intro- 
spection, to  which  many  Christians  are  unduly  prone, 
such  a  difficult  and  disappointing  process  ?  For  two 
reasons :  1.  The  party  conducting  this  process  is  judge, 
witness  and  prisoner  at  the  bar.  2.  He  is  not  looking 
to  the  right  source  of  help.  "Thou  wilt  keep  him  in 
perfect  peace,  whose  mind  is  stayed  on  thee."  Assur- 
ance of  hope  is  attainable  in  this  life,  and  it  is  our 
privilege  and  duty  to  seek  it  and  find  it.  Says  1  John  v. 
13,  "These  things  have  I  written  unto  you  that  believe 
on  the  name  of  the  Son  of  God ;    that  ye  may  know 

THAT  YE  HAVE  ETERNAL  LIFE." 


CHAPTER    XI. 

The   Law  of   God. 

OUR  system  of  theology,  which  is  based  on  Scrip- 
ture, consists  of  two  parts:  1.  Doctrinal.  2. 
Practical.  Since  duties  spring  out  of  doctrines  the 
natural  order  requires  that  the  doctrines  be  first  con- 
sidered. In  the  Bible  we  find  facts,  doctrines  and 
duties.  A  doctrine  is  the  assertion  of  a  fact.  In  1  Tim. 
i.  15,  we  read,  "This  is  a  faithful  saying,  and  worthy  of 
all  acceptation,  that  Christ  Jesus  came  into  the  world 
to  save  sinners."  This  passage  of  Scripture  is  a  doc- 
trine; this  doctrine  is  the  assertion  of  a  fact;  out  of 
this  doctrine  springs  the  duty  of  submission  to  Christ. 
The  faithful  minister  of  the  gospel  seeks  "to  preach 
doctrine  practically,  and  to  preach  practice  doctrinally." 
The  Decalogue  is  "called  the  moral  law  because  the 
subject  of  its  injunctions  is  not  ceremonial  observances, 
but  moral  duties ;  and  also  to  distinguish  it  from  the 
positive  laws  which  were  only  of  temporary  obligation." 
In  our  Larger  Catechism  certain  rules  are  laid  down 
for  the  right  interpretation  of  God's  law.  These  rules 
are  substantially  as  follows: 

"1.  The  law  is  perfect,  requiring  perfect  obedience, 
and  condemning  the  least  shortcoming  as  sin. 

"2.  It  is  spiritual,  respecting  thoughts,  feelings,  mo- 
tives, and  inward  states  of  the  heart,  as  well  as  outward 
actions. 

"3.  That  every  command  implies  a  corresponding  pro- 


198  Theology  for  the  People. 

hibition,  and  every  prohibition  a  corresponding  com- 
mand ;  and  every  promise  a  corresponding  threatening, 
and  every  threatening  a  corresponding  promise. 

"4.  That  under  one  sin  or  duty  all  of  the  same  kind 
are  forbidden  or  commanded,  together  with  all  that 
directly  or  indirectly  are  the  causes  or  occasions  of 
them. 

"5.  That  we  are  not  only  bound  to  fulfil  the  law  our- 
selves, but  also  to  help  others  to  do  so  as  far  as  we  can." 

After  the  fall  of  Adam  the  law  which  God  had  given 

to  him  as  a  covenant  of  works,  "continued  to  be  a  perfect 

rule  of  righteousness,  and,  as  such,  was 

Moral  law.  °  '  '  *  . 

delivered  by  God  upon  Mount  Sinai 
in  ten  commandments,  and  written  on  two  tables ;  the 
first  four  commandments  containing  our  duty  towards 
God,  and  the  other  six  our  duty  to  man." 

Beside  the  foregoing  law,  "commonly  called  moral," 
God  was  pleased  to  give  to  the  people  of  Israel,  as  a 

church  under  age,  ceremonial  laws  con- 

Ceremonial  laws.  m  m 

taining  several  typical  ordinances, 
partly  of  worship,  prefiguring  Christ,  his  graces,  actions, 
sufferings  and  benefits ;  and  partly  holding  forth  divers 
instructions  of  moral  duties ;  all  which  ceremonial  laws 
are  now  abrogated  under  the  New  Testament. 

To  the  people  of  Israel,  as  a  body  politic,  God  also 
"gave  sundry  judicial  laws,  which  expired,  together  with 

the  state  of  that  people,  not  obliging 

Judicial  laws.  i  i 

any  other,  now,  further  than  the  gen- 
eral equity  thereof  may  require." 

What  is  the  moral  law  ?  Says  the  Larger  Catechism, 
"The  moral  law  is  the  declaration  of  the  will  of  God  to 
mankind,  directing  and  binding  every  one  to  personal, 


Theology  for  the  People.  19D 

perfect  and  perpetual  conformity  and  obedience  there- 
unto, in  the  frame  and  disposition  of  the  whole  man, 
sonl  and  body,  and  in  performance  of  all  those  duties 
of  holiness  and  righteousness  which  he  oweth  to  God 
and  man  :  promising  life  upon  the  fulfilling,  and  threat- 
ening death  upon  the  breach  of  it." 

Of  what  particular  use  is  the  moral  law  to  unregen- 
erate  men  ?  The  Larger  Catechism  answers,  "The  moral 
law  is  of  use  to  unregenerate  men,  to  awaken  their  con- 
sciences, to  flee  from  the  wrath  to  come,  and  to  drive 
them  to  Christ;  or,  upon  their  continuance  in  the 
estate  and  war  of  sin,  to  leave  them  inexcusable,  and 
under  the  curse  thereof." 

As  to  the  special  use  of  the" moral  law  with  reference 
to  the  regenerate,  the  Larger  Catechism  says,  "Although 
they  that  are  regenerate  and  believe  in  Christ  be  deliv- 
ered from  the  moral  law  as  a  covenant  of  works,  so  as 
thereby  they  are  neither  justified  nor  condemned ;  yet, 
beside  the  general  uses  thereof  common  to  them  with  all 
men,  it  is  of  special  use  to  show  them  how  much  they 
are  bound  to  Christ  for  his  fulfilling  it,  and  enduring 
the  curse  thereof,  in  their  stead  and  for  their  good ;  and 
thereby  to  provoke  them  to  more  thankfulness,  and  to 
express  the  same  in  their  greater  care  to  conform  them- 
selves thereunto  as  the  rule  of  their  obedience." 

These  uses  of  God's  law  "are  not  contrary  to  the 
grace  of  the  gospel,  hut  do  sweetly  comply  with  it;  the 
Spirit  of  Christ  subduing  and  enabling  the  will  of  man 
to  do  that  freely  and  cheerfully,  which  the  will  of  God, 
revealed  in  the  law,  requireth  to  be  done." 

God's  law  is  not  only  an  expression  of  his  will ;  it  is  a 
transcript  of  his  nature — the  authoritative  declaration 


200  Theology  for  the  People. 

of  his  character.  It  binds  the  conscience;  "it  imposes 
the  obligation  of  conformity  to  its  demands  upon  all 
rational  creatures."  What  is  moral  obligation  ?  It  is 
obligation  to  conform  our  character  and  conduct  to  the 
requirements  of  God's  revealed  will.  In  Dent.  xxix.  29 
we  read,  "The  secret  things  belong  unto  the  Lord  our 
God;  but  those  things  which  are  revealed  belong  unto 
us  and  to  our  children  forever,  that  we  may  do  all  the 
words  of  this  law."  God's  secret  will  is  the  "rule  of  his 
own  procedure" ;  his  revealed  will  is  our  rule  of  faith 
and  conduct. 

It  is  well  to  remember  that  "our  obligation  to  render 
obedience  to  human  enactments  in  any  form,  rests  upon 
our  obligation  to  obey  God;  and,  therefore,  whenever 
human  laws  are  in  conflict  with  the  law  of  God,  we  are 
bound  to  disobey  them." 

Says  the  Shorter  Catechism,  "The  duty  which  God 
requireth  of  man  is  obedience  to  his  revealed  will." 
Duty  is  obedience  to  God's  revealed  will;  it  is  that 
which  is  due  to  God  from  his  rational  creatures. 

The  moral  law  is  summarily  comprehended  in  the 
ten  commandments.  In  Matt.  xxii.  34-40  Jesus  gives 
us  "a  summary  of  this  summary";  he  teaches  that  love 
is  the  principle  of  the  moral  law.  Supreme  love  to  God 
and  love  to  our  fellow-man  is  the  very  principle  of  obe- 
dience. The  ten  commandments  present  to  us  the  vari- 
ous ways  in  which  this  principle,  love,  should  find 
expression.  "Love  is  the  root ;  these  various  duties  are 
the  branches  growing  out  of  it,  or  the  fruit  which  it 
yields.  On  these  two  commandments  hang  all  the  law 
and  the  prophets,  i.  e.,  the  preceipts  delivered  in  the 
pentateuch  and  in  the  prophetical  writings,  are  the  dif- 


Theology  for  the  People.  201 

ferent  modes  in  which  love  to  God  and  to  man  is  ex- 
pressed ;  and  these  precepts  will  be  obeyed  by  every  man 
in  whom  this  love  exists." 

"Love  is  the  fulfilling  of  the  law." 

Let  us  now  consider  the  first  table  of  the  law,  the  first 
four  commandments,  containing  our  duty  to  God.  It  is 
interesting  to  note  how  these  four  commandments  sum 
up  and  emphasize  the  duty  of  divine  worship.  The  first 
commandment  relates  to  the  object  of  worship;  the 
second,  to  the  mode  of  worship;  the  third,  to  the  right 
disposition  of  mind  and  heart  for  worship;  the  fourth, 
to  the  time  for  special  worship. 

After  quoting  each  commandment,  I  shall  state,  in 
the  exact  language  of  the  Shorter  Catechism,  what  is 
""required"  and  what  is  "forbidden"  in  each. 

First  commandment:  Thou  shalt  have  no  other  gods 
before  me. 

"The  first  commandment  requireth  us  to  know  and 
acknowledge  God  to  be  the  only  true  God,  and  our  God ; 
and  to  worship  and  glorify  him  accordingly." 

"The  first  commandment  forbiddeth  the  denying,  or 
not  worshipping  and  glorifying,  the  true  God  as  God, 
and  our  God ;  and  the  giving  of  that  worship  and  glory 
to  any  other,  which  is  due  to  him  alone." 

This  commandment  enjoins  an  intelligent  and  sincere 
recognition  of  God  as  the  only  true  God;  a  recognition 
which  involves  a  sense  of  our  dependence  and  obligation, 
snd  also  of  the  divine  presence,  majesty  and  providence. 
It  condemns  Mariolatry,  i.  e.,  the  Eomish  worship  of 
the  Virgin  Mary.  It  condemns  the  sin  of  agnosticism, 
which  holds  that  the  fact  of  God's  existence  is  incapable 
of   proof,   and  therefore   can  neither   be   affirmed   nor 


202       Theology  foe  the  People. 

doiiied ;  the  sin  of  atheism,  which  denies  God's  exist- 
ence ;  the  sin  of  polytheism,  which  holds  that  there  are 
many  gods,  all  entitled  to  worship  and  service.  It 
unsparingly  condemns  idolatry  in  every  form.  What  is 
idclatry?  It  is  paying  to  creatures  the  homage  due  to 
God.  The  first  commandment  asserts  the  supremacy  of 
God's  claim  to  love  and  loyalty. 

The  second  commandment:  Thou  shalt  not  make  unto 
thee  any  graven  image,  or  any  likeness  of  any  thing 
that  is  in  heaven  above,  or  that  is  in  the  earth  beneath, 
or  that  is  in  the  water  under  the  earth:  thou  shalt  not 
bow  down  thyself  to  them,  nor  serve  them;  for  I,  the 
Lord  thy  God,  am  a  jealous  God,  visiting  the  iniquity 
of  the  fathers  upon  the  children  unto  the  third  and 
fourth  generation  of  them  that  hate  me:  and  showing 
mercy  unto  thousands  of  them  that  love  me,  and  keep 
my  commandments. 

"The  second  commandment  requireth  the  receiving, 
observing  and  keeping  pure  and  entire  all  such  religious 
worship  and  ordinances  as  God  hath  appointed  in  his 
Word." 

"The  second  commandment  forbiddeth  the  worship- 
ping of  God  by  images,  or  any  other  way  not  appointed 
in  his  Word."' 

The  Bible  teaches  that  the  only  true  God  is  a  Spirit, 
and  that  it  is  sinful  to  conceive  of  him,  or  attempt  to 
represent  him,  under  a  visible  form.  The  second  com- 
mandment condemns  the  use  of  images  in  divine  wor- 
ship. ]\Fen  are  guilty  of  idolatry  when  they  worship 
false  gods,  and  also  when  they  attempt  to  worship  the 
true  God  by  images.  In  the  latter,  the  Church  of  Rome 
offends   most  grievously.      The   sin   of  worshipping   a. 


Theology  for  the  People.  203 

visible  representation,  or  symbol,  of  the  unseen  God  has 
been  "denounced  and  punished  as  an  act  of  apostasy 
from  God."  Note  the  instance  of  the  golden  calf  fash- 
ioned by  Aaron.  The  sin  of  the  people  "lay  in  their 
pretending  to  worship  a  visible  symbol  of  him  whom 
no  symbol  could  represent."  Another  instance  of  apos- 
tasy from  God  is  cited  in  the  making  of  two  golden 
calves  by  Jeroboam,  and  placing  one  in  Dan  and  the 
other  in  Bethel.  The  people  were  commanded  to  resort 
to  these  places  for  worship.  Read  Lev.  xxvi.  1  and 
Dent,  xxvii.  15. 

When  it  is  said  that  God  "is  a  jealous  God,"  we  must 
not  ascribe  to  him  any  of  the  "imperfections  or  passions 
of  our  nature."  The  meaning  is,  that  God  "has  a  holy 
sensibility  in  regard  to  everything  which  relates  to  his 
worship."  The  Scriptures  often  illustrate  God's  rela- 
tion to  his  people  by  a  reference  to  the  marriage  rela- 
tion. "A  people  who  refuse  to  recognize,  or  an  indi- 
vidual man  who  refuses  to  recognize,  Jehovah  as  his 
God,  who  transfers  the  allegiance  and  obedience  due  to 
God  alone  to  any  other  object,  is  compared  to  an  unfaith- 
ful wife.  And  as  jealousy  is  the  strongest  of  human 
passions,  the  relation  of  God  to  those  who  thus  forsake 
him  is  illustrated  by  a  reference  to  the  feelings  of  an 
injured  and  forsaken  husband." 

We  are  also  taught,  in  the  second  commandment,  that 
the  dire  consequences  of  apostasy  from  God  are  not 
restricted  to  those  who  are  thus  the  original  violators 
of  his  law.  The  iniquity  of  the  fathers  is  visited  "upon 
the  children  unto  the  third  and  fourth  generation  of 
them  that  hate  me."  Says  another:  "We  must  be  care- 
ful to  observe  that  the  children  thus  visited,  as  well  as 


204       Theology  fob,  the  People. 

their  parents,  are  distinctly  said  to  be  those  that  hate 
God.  He  never  inflicts  spiritual  judgments  on  pious 
children,  for  the  sins  of  their  wicked  parents  or  pro- 
genitors ;  although  temporal  calamities,  such  as  disease, 
poverty  and  grief,  are  not  unfrequently  entailed  on  chil- 
dren by  the  vices  of  their  parents.  Yet  even  these 
calamities,  if  the  children  be  pious,  are  always  overruled 
for  their  eternal  benefit.  Now,  it  should  be  observed, 
that  no  hater  of  God  ever  is,  or  indeed  can  be,  punished 
in  this  life  more  severely  than  his  own  proper  iniquities 
deserve ;  and  if  God,  for  wise  and  holy  purposes,  deter- 
mines to  punish  wicked  parents  in  this  life  less  than 
their  sins  deserve  (reserving  their  full  and  more  awful 
retribution  for  a  future  state),  and  inflicts  greater  tem- 
poral sufferings  on  their  offspring  than  they  would  other- 
wise endure,  yet  unspeakably  less,  after  all,  than  their 
own  proper  iniquities  deserve,  is  there  any  injustice  in 
this  ?  There  is  not  the  shadoiu  of  it.  On  the  contrary, 
there  is  not  only  equity,  but  wisdom,  and  goodness  too, 
in  the  dispensation.  A  solemn  warning  is  held  forth, 
both  to  parents  and  children,  which  may  have,  and  is 
intended  to  have,  a  salutary  influence  in  preventing 
entirely  the  threatened  evils." 

Bear  in  mind  that  while  the  threatened  judgments 
extend  only  to  the  third  and  fourth  generations  of  those 
who  hate  God,  the  promised  mercy  is  not  only  to  thou- 
sands of  individuals,  but  also  to  a  thousand,  or  uncounted 
number  of  generations.  Bead  Deut.  vii.  9,  "Know 
therefore  that  the  Lord  thy  God,  he  is  God,  the  faithful 
God,  which  keepeth  covenant  and  mercy  with  them  that 
love  him  and  keep  his  commandments  to  a  thousand 
generations." 


Theology  foe  the  People.  205 

Third  commandment :  Thou  shalt  not  take  the  name 
of  the  Lord  thy  God  in  vain:  for  the  Lord  will  not  hold 
him  guiltless  that  taketh  his  name  in  vain. 

"The  third  commandment  requireth  the  holy  and 
reverent  use  of  God's  names,  titles,  attributes,  ordi- 
nances, word  and  "works." 

"The  third  commandment  forbiddeth  all  profaning 
or  abusing  of  any  thing  whereby  God  maketh  himself 
known." 

This  commandment  "declares  the  manner  in  which 
the  service  of  God  should  be  performed,  namely,  with 
reverence,  as  opposed  to  profaneness  and  every  abuse  of 
religious  institutions."  God's  name  means  God  as  re- 
vealed. We  must  not  profane  or  abuse  anything  by 
which  God  makes  himself  known.  This  commandment 
condemns  false  swearing,  profane  swearing,  and  for- 
mality, carelessness,  irreverence  and  hypocrisy  in  the 
discharge  of  religious  duties. 

Fourth  commandment:  Remember  the  Sabbath  day 
to  keep  it  holy.  Six  days  shalt  thou  labor,  and  do  all 
thy  work:  but  the  seventh  day  is  the  Sabbath  of  the 
Lord  thy  God:  in  it  thou  shalt  not  do  any  work,  thou, 
nor  thy  son,  nor  thy  daughter,  thy  man-servant,  nor  thy 
maid-servant,  nor  thy  cattle,  nor  thy  stranger  that  is 
within  thy  gates:  for  in  six  days  the  Lord  made  heaven 
and  earth,  the  sea.  and  all  that  in  them  is,  and  rested 
the  seventh  day:  wherefore  the  Lord  blessed  the  Sab- 
bath day  and  hallowed  it. 

"The  fourth  commandment  requireth  the  keeping  holy 
to  God  such  set  times  as  he  hath  appointed  in  his  Word  \ 
expressly  one  whole  day  in  seven,  to  be  a  holy  Sabbath 
to  himself." 


206  Theology  for  the  People. 

"The  fourth  eommandment  forbiddetk  the  omission 
for  careless  performance  of  the  duties  required,  and  the 
profaning'  the  day  by  idleness,  or  doing  that  which  is 
in  itself  sinful,  or  by  unnecessary  thought*,  words,  or 
works,  about  our  worldly  employments  or  recreations." 

In  answer  to  the  question,  ''How  is  the  Sabbath,  or 
Lord's  day,  to  be  sanctified  \n  the  Larger  Catechism 
says:  "The  Sabbath,  or  Lord's  day.  is  to  be  sanctified 
by  an  holy  resting  all  that  day,  not  only  from  such  works 
as  are  at  all  times  sinful,  but  even  from  such  worldly 
employments  and  recreations  as  are  on  other  days  law- 
ful :  and  making  it  our  delight  to  spend  the  whole 
time  (except  so  much  of  it  as  is  to  be  taken  up  in  works 
of  necessity  and  mercy)  in  the  public  and  private  exer- 
cises of  God's  worship.  And,  to  that  end,  we  are  to 
prepare  our  hearts,  and  with  such  foresight,  diligence 
and  moderation,  to  dispose,  and  seasonably  to  dispatch 
our  worldly  business,  that  we  may  be  the  more  free  and 
fit  for  the  duties  of  that  day." 

Says  the  Shorter  Catechism :  "From  the  beginning 
of  the  world  to  the  resurrection  of  Christ,  God  appointed 
the  seventh  day  of  the  week  to  be  the  weekly  Sabbath ; 
and  the  first  day  of  the  week  ever  since,  to  continue  to 
the  end  of  the  world,  which  is  the  Christian  Sabbath.'' 

There  is  so  much  important  truth  contained  in  these 
quotations.  From  these,  either  by  express  statement  or 
necessary  inference,  we  glean  the  following: 

1.  The  Sabbath  is  an  old  institution ;  in  fact,  it  is  one 
of  the  two  institutions  coming  down  to  us  from  the 
garden  of  Eden ;   marriage  is  the  other. 

2.  Strictly  speaking,  the  Sabbath  formed  no  part  of 
the  ceremonial  law ;  it  was  in  it,  but  not  of  it.  It  existed 
long  before  the  ^Mosaic  ritual,  and,  consequently,  could 


Theology  for  the  People.  207 

not  have  originated  with  it.  "It  was  brought  into  tem- 
porary union  with  the  Sinaitic  laws ;  with  them  formed 
the  statutory  code  of  the  land.  'When  the  union  was 
dissolved,  it  left  the  Sabbath  just  where  it  found  it.  The 
death  penalty  was  the  only  part  that  strictly  belonged  to 
the  state ;  this,  being  no  part  of  the  original  law,  has 
been  repealed." 

3.  To-day  the  law  of  the  Sabbath  is  of  binding  obliga- 
tion. 

It  was  not  abolished  with  the  Jewish  ceremonial  law, 
and  for  the  following  reasons : 

(1)  Strictly  speaking,  it  formed  no  part  of  that 
law. 

(2)  It  is  formally  incorporated  in  the  moral  law.  It 
is  the  fourth  commandment. 

(3)  The  only  way  to  abolish  a  typical  ordinance  is 
to  fulfil  it.  The  Sabbath  cannot  comply  with  the  terms 
of  abolition.  The  Lord's  day  is  a  prophecy  and  pledge 
of  eternal  rest ;  and,  consequently,  can  never  be  abol- 
ished till  it  merges  into  that  rest. 

(4)  Teachings  of  Christ  and  his  apostles  confirm  the 
day.  Xowhere  do  they  even  remotely  intimate  that  the 
day  has  been  abolished. 

(5)  Where  is  the  necessity  of  abrogation  (  "Law  is 
the  outgrowth  of  necessity,  and  must  continue  through 
the  period  of  necessity/'  Man  needs  this  day  of  rest, 
needs  it  physically,  intellectually  and  spiritually. 

4.  The  validity  of  the  Sabbath  is  not  affected  by  the 
change  of  day.  From  the  beginning  of  the  world  to  the 
resurrection  of  Christ  the  seventh  day  of  the  week  was 
the  Sabbath  ;  now  it  is  the  first  day  of  the  week.  We  are 
told  that  when  God  had  finished  his  work  of  creation, 


208  Theology  for  the  People. 

that  "he  rested  the  seventh  day:    wherefore  the  Lord 
blessed  the  Sabbath  day  and  hallowed  it." 

Changing  the  day  from  the  seventh  to  the  first  does 
not  change  its  design;  does  not  change  its  uses.  "A 
new  purpose  has  been  engrafted  upon  the  day.  It  sig- 
nalizes the  resurrection  of  Christ,  a  second  great  work/' 
Says  another,  "Redemption  is  a  more  glorious  work 
than  creation.  It  cost  more  to  redeem  us  than  to  create 
us.  In  creation  there  was  but  speaking  a  word ;  in 
redemption  there  was  the  shedding  of  blood.  In  creation 
God  gave  us  ourselves ;  in  redemption  he  gave  us  him- 
self. By  creation  we  have  a  life  in  Adam ;  by  redemp- 
tion, we  have  a  life  in  Christ.  By  creation  we  had  a 
right  to  an  earthly  paradise ;  by  redemption,  we  have 
a  title  to  a  heavenly  kingdom." 

5.  There  are  but  two  classes  of  works  that  can  be 
performed  with  impunity  on  the  Lord's  day :  (1)  Works 
of  necessity.     (2)  Works  of  mercy. 

What  are  works  of  necessity  ?  They  are  works  that 
could  not  be  done  on  Saturday  and  could  not  be  post- 
poned till  Monday.  See  Matt.  xii.  1.  What  are  works 
of  mercy?  Let  Luke  xiii.  16  answer.  Works  of  mercy 
are  those  "to  which  men  are  moved  by  motives  not  of 
gain,  but  of  kindness  and  humanity." 

Any  works  on  the  Lord's  day  except  those  of  necessity 
and  mercy  are  sinful. 

6.  Those  in  authority  are  not  only  under  solemn  obli- 
gation to  observe  the  Sabbath,  but  they  are  also  under 
obligation  to  use  all  diligence  in  securing  its  observance 
by  those  under  their  authority. 

What  a  tremendous  and  fearful  responsibility  this 
imposes  on  parents,  corporations,  state  and  national 
government ! 


Theology  for  the  People.  20& 

The  woful  desecration  of  the  Sabbath  in  this  land  of 
ours  is  a  standing  invitation  of  the  judgments  of  Al- 
mighty God.  Some  one  has  said,  "The  Sabbath  is  to 
the  nations  what  the  i^ile  is  to  Egypt."  God  must  deal 
with  nations  in  this  world.  As  individuals,  and  as  a 
nation,  we  should  remember  the  Sabbath  day  to  keep  it 
holy.  It  might  be  interesting  to  note  that  in  the  Bible 
the  Sabbath  is  a  threefold  commemoration:  (1)  Of 
creation  (Gen.  ii.  3).  (2)  Of  providence  (Deut.  v. 
15), — deliverance  from  Egyptian  bondage.  (3)  Of 
salvation  through  Christ, — his  resurrection  on  the  first 
day  of  the  week.  This  blessed  day  is  the  "cream  of 
time/'  "the  smile  of  the  Lord."  If  duly  observed,  it 
will  prove  a  perennial  fountain  of  blessing  to  our  sin- 
scarred  world. 

Says  another,  "The  soul  needs  the  sacred  stillness  of 
the  Sabbath  in  order  to  hear  the  gentle  whisperings  of 
the  heavenly  voices  calling  it  to  the  skies."  As  we  awake 
from  sleep  on  the  Lord's  holy  day,  let  the  following  lines, 
be  a  "musically-uttered  prayer"  : 

"Welcome,  delightful  morn, 
Thou  day  of  sacred  rest; 
I  hail  thy  kind  return, — 

Lord,  make  these  moments  blest." 

As  stated  by  another,  in  passing  from  the  first  to  the 
second  table  of  the  law,  we  "pass  from  the  domain  of 
piety  to  the  domain  of  equity."  Love  to  our  neighbor 
must  flow  from  love  to  God ;  consequently,  we  can  never 
perform  our  duty  to  our  fellow-men  till  we  love  them 
as  God's  law  requires;  and  we  can  never  love  them 
thus  until  we  have  loved  God  supremely.  It  is  idle  to 
think  that  we  can  observe  the  second  table  of  the  law 
while  we  disregard  the  first. 
14 


210  Theology  for  the  People. 

Fifth  commandment:  Honour  thy  father  and  thy 
mother;  that  thy  days  may  be  long  upon  the  land  which 
the  Lord  thy  God  giveth  thee. 

"The  fifth  commandment  requireth  the  preserving  the 
honour,  and  performing  the  duties,  belonging  to  every 
one  in  their  several  places  and  relations  as  superiors, 
inferiors,  or  equals." 

"The  fifth  commandment  forbiddeth  the  neglecting  of, 
or  doing  anything  against,  the  honour  and  duty  which 
belongeth  to  every  one  in  their  several  places  and  rela- 
tions." 

In  answer  to  the  question,  "Who  are  meant  by  father 
and  mother  in  the  fifth  commandment  ?"  the  Larger 
Catechism  says:  "By  fattier  and  mother,  in  the  fifth 
commandment,  are  meant  not  only  natural  parents,  but 
all  superiors  in  age  and  gifts ;  and  especially  such  as  by 
God's  ordinance  are  over  us  in  place  of  authority, 
whether  in  family,  church,  or  commonwealth." 

"The  reason  annexed  to  the  fifth  commandment  in 
these  words,  "that  thy  days  may  be  long  upon  the  land 
which  the  Lord  thy  God  giveth  thee,'"1  is  an  express 
promise  of  long  life  and  prosperity,  as  far  as  it  shall 
serve  for  God's  glory  and  their  own  good,  to  all  such 
as  keep  this  commandment." 

The  sixth  commandment:   Thou  shalt  not  kill. 

"The  sixth  commandment  reqnireth  all  lawful  en- 
deavors to  preserve  our  own  life  and  the  life  of  others." 

"The  sixth  commandment  forbiddeth  the  taking  away 
of  our  own  life,  or  the  life  of  our  neighbour  unjustly, 
or  whatsoever  tendeth  thereunto." 

Seventh  commandment:  Thou  shalt  not  commit 
adult ery. 


Theology  for  the  People.  211 

"The  seventh  commandment  reqnireth  the  preserva- 
tion of  our  own  and  our  neighbour's  chastity,  in  heart, 
speech,  and  behaviour." 

"The  seventh  commandment  forbiddeth  all  unchaste 
thoughts,  words,  and  actions." 

Eighth  commandment:    Tliou  shalt  not  steal. 

"The  eighth  commandment  requireth  the  lawful  pro- 
curing and  furthering  the  wealth  and  outward  estate 
of  ourselves  and  others." 

"The  eighth  commandment  forbiddeth  whatsoever 
doth,  or  may,  unjustly  hinder  our  own,  or  our  neigh- 
bour's wealth  or  outward  estate." 

Xinth  commandment:  Thou  shalt  not  bear  false  wit- 
ness against  thy  neighbour. 

"The  ninth  commandment  requireth  the  maintaining 
and  promoting  of  truth  between  man  and  man,  and  of 
our  own  and  our  neighbour's  good  name,  especially  in 
witness-bearing." 

"The  ninth  commandment  forbiddeth  whatsoever  is 
prejudicial  to  truth,  or  injurious  to  our  own  or  our  neigh- 
bour's good  name." 

Tenth  commandment:  Thou  shalt  not  covet  thy 
neighbors  house,  thou  shalt  not  covet  thy  neighbour's 
wife,  nor  his  man-servant,  nor  his  maid-servant,  nor  his 
ox,  nor  his  ass,  nor  anything  that  is  thy  neighbor's. 

"The  tenth  commandment  requireth  full  contentment 
with  our  own  condition,  with  a  right  and  charitable 
frame  of  spirit  toward  our  neighbour,  and  all  that  is 
his." 

"The  tenth  commandment  forbiddeth  all  discontent- 
ment with  our  own  estate,  envying  or  grieving  at  the 
good  of  our  neighbour,  and  all  inordinate  motions  and 
affections  to  anything  that  is  his." 


CHAPTER  XII. 

Civil  Relations  and  Duties:  Christian  Liberty 
and  Liberty  of  Conscience,  Civil  Magistracy, 
Lawful  Oaths  and  Vows,  Marriage,  Divorce. 

THE  Confession  of  Faith  says :    "The  liberty  which 
Christ  hath   purchased  for   believers   under   the 
gospel  consists  in  their  freedom  from 

Christian  liberty.         °     x  .  ' 

the  guilt  of  sin,  the  condemning  wrath 
of  God,  the  curse  of  the  moral  law ;  and  in  their  being 
delivered  from  this  present  evil  world,  bondage  to  Satan, 
and  dominion  of  sin,  from  the  evil  of  afflictions,  the 
sting  of  death,  the  victory  of  the  grave,  and  everlasting 
damnation ;  as  also  in  their  free  access  to  God,  and  their 
yielding  obedience  unto  him,  not  out  of  slavish  fear, 
but  a  child-like  love  and  a  willing  mind.  All  which  were 
common  also  to  believers  under  the  law ;  and  under  the 
ISTew  Testament,  the  liberty  of  Christians  is  further 
enlarged  in  their  freedom  from  the  yoke  of  ceremonial 
law,  to  which  the  Jewish  church  was  subjected ;  and  in 
greater  boldness  of  access  to  the  throne  of  grace,  and 
in  fuller  communications  of  the  free  Spirit  of  God,  than 
believers  under  the  law  did  ordinarily  partake  of. 

"God  alone  is  Lord  of  the  conscience,  and  hath  left 
it  free  from  the  doctrines  and  commandments  of  men 
which  are  in  any  thing  contrary  to  his  Word,  or  beside 
it  in  matters  of  faith  or  worship.  So  that  to  believe 
such  doctrines,  or  to  obey  such  commandments  out  of 
conscience,  is  to  betray  true  liberty  of  conscience ;    and 


Theology  for  the  People.       213 

the  requiring  an  implicit  faith,  and  an  absolute  and 
blind  obedience,  is  to  destroy  liberty  of  conscience,  and 
reason  also. 

"They  who,  upon  pretence  of  Christian  liberty,  do 
practise  any  sin,  or  cherish  any  lust,  do  thereby  destroy 
the  end  of  Christian  liberty ;  which  is,  that,  being  deliv- 
ered out  of  the  hands  of  our  enemies,  we  might  serve  the 
Lord  without  fear,  in  holiness  and  righteousness  before 
him,  all  the  days  of  our  life. 

"And  because  the  powers  which  God  hath  ordained, 
and  the  liberty  which  Christ  hath  purchased,  are  not 
intended  by  God  to  destroy,  but  mutually  to  uphold  and 
preserve  one  another ;  they  who,  upon  pretence  of  Chris- 
tian liberty,  shall  oppose  any  lawful  power,  or  the 
lawful  exercise  of  it,  whether  it  be  civil  or  ecclesiastical, 
resist  the  ordinance  of  God.  And  for  their  publishing 
of  such  opinions,  or  maintaining  of  such  practices,  as 
are  contrary  to  the  light  of  nature,  or  to  the  known 
principles  of  Christianity,  whether  concerning  faith, 
worship,  or  conversation ;  or  to  the  power  of  godliness ; 
or  such  erroneous  opinions  or  practices,  as,  either  in  their 
own  nature,  or  in  the  manner  of  publishing  or  maintain- 
ing them,  are  destructive  to  the  external  peace  and  order 
which  Christ  hath  established  in  the  church ;  they  may 
lawfully  be  called  to  account,  and  proceeded  against  by 
the  censures  of  the  church." 

In  this  chapter  we  are  taught — 

1.  In  what  Christian  liberty  consists,  viz.,  freedom 
from  the  guilt  of  sin,  the  condemning  wrath  of  God,  the 
curse  of  the  moral  law;  and  in  being  delivered  from 
this  present  evil  world,  bondage  to  Satan,  and  dominion 
of  sin,  from  the  evil  of  afflictions,  the  sting  of  death, 


214       Theology  fob  the  People. 

the  victory  of  the  grave,  and  everlasting  damnation  ;  and 
in  yielding  obedience  to  God,  not  out  of  slavish  fear,  but 
in  a  filial,  loving  spirit. 

2.  Particulars  in  which  Xew  Testament  believers 
enjoy  this  liberty  in  a  fuller  measure  than  did  the  be- 
lievers under  the  Old  Testament:  they  are  delivered 
from  the  obligation  of  the  ceremonial  law;  more  bold- 
ness in  approaching  the  throne  of  grace;  fuller  com- 
munications of  the  Holy  Spirit. 

3.  God  alone  is  Lord  of  the  human  conscience.  There 
rests  upon  man's  conscience  no  obligation  to  believe  any 
doctrine  or  submit  to  any  authority  that  is  contrary  to 
the  Word  of  God. 

4.  Obedience  to  legitimate  authority  of  church  and 
state  is  enjoined  by  the  Word  of  God. 

5.  That  it  is  highly  criminal  on  the  part  of  any  man, 
or  set  of  men,  to  endeavor  to  bind  the  conscience  by  any 
obligation  not  revealed  in  the  Scriptures. 

6.  That  Christian  liberty  is  not  absolute.  There  are 
two  limitations:  (1)  The  authority  of  God.  (2)  The 
rights  and  liberties  of  our  fellow-men. 

"This  liberty  ceases  to  become  liberty,  and  becomes 
licentiousness,  when  it  transcends  the  law  of  God,  or 
infringes  upon  the  rights  of  our  fellow-men."  It  is  well 
to  heed  the  injunction  in  1  Cor.  viii.  9,  "Take  heed  lest 
by  any  means  this  liberty  of  yours  becomes  a  stumbling- 
block  to  them  that  are  weak."  In  these  human  relation- 
ships our  liberty  must  be  regulated  by  love.  We  should 
seek  more  and  more  of  the  magnanimous  spirit  of  Paul, 
as  exhibited  in  1  Cor.  viii.  13,  "Wherefore,  if  meat  make 
my  brother  to  offend,  I  will  eat  no  flesh  while  the  world 
standeth."     Let  us  never  forget  what  is  stated  in  1  Cor. 


Theology  for  the  People.  215 

viii.  12,  "But  when  ye  sin  so  against  the  brethren,  and 
wound  their  weak  conscience,  ye  sin  against  Christ." 
If  many  church  members  realized  this  truth,  they  would 
unhesitatingly  give  up  the  card  party,  the  modern 
theatre,  and  the  ball-room. 

Christian  liberty  must  be  regulated  by  love, 
not  by  selfishness. 

"God,  the  Supreme  Lord  and  King  of  all  the  world, 

hath  ordained  civil  magistrates  to  be  under  him  over 

the  people,  for  his  own  glory  and  the 

The  civil  magistrate.  ,      .       , 

public  good,  and  to  this  end,  hath 
armed  them  with  the  power  of  the  sword,  for  the  defence 
and  encouragement  of  them  that  are  good,  and  for  the 
punishment  of  evil-doers. 

"It  is  lawful  for  Christians  to  accept  and  execute 
the  office  of  a  magistrate,  when  called  thereunto ;  in  the 
managing  whereof,  as  they  ought  especially  to  maintain 
piety,  justice,  and  peace,  according  to  the  wholesome 
laws  of  each  commonwealth,  so,  for  that  end,  they  may 
lawfully,  now  under  the  New  Testament,  wage  war  upon 
just  and  necessry  occasions. 

"Civil  magistrates  may  not  assume  to  themselves  the 
administration  of  the  Word  and  sacraments ;  or  the 
power  of  the  keys  of  the  kingdom  of  heaven ;  or,  in  the 
least,  interfere  in  matters  of  faith.  Yet  as  nursing 
fathers,  it  is  the  duty  of  civil  magistrates  to  protect  the 
church  of  our  common  Lord,  without  giving  the  prefer- 
ence to  any  denomination  of  Christians  above  the  rest, 
in  such  a  manner,  that  all  ecclesiastical  persons  what- 
ever shall  enjoy  the  full,  free,  and  unquestioned  liberty 
of  discharging  every  part  of  their  sacred  functions,  with- 
out violence  or  danger.     And,  as  Jesus  Christ  hath  ap- 


216       Theology  for  the  People. 

pointed  a  regular  government  and  discipline  in  his 
church,  no  law  of  any  commonwealth  should  interfere 
with,  let  or  hinder  the  due  exercise  thereof,  among  the 
voluntary  members  of  any  denomination  of  Christians, 
according  to  their  own  profession  and  belief.  It  is  the 
duty  of  civil  magistrates  to  protect  the  person  and  good 
name  of  all  their  people,  in  such  an  effectual  manner 
as  that  no  person  be  suffered,  either  upon  pretence  of 
religion  or  infidelity,  to  offer  any  indignity,  violence, 
abuse,  or  injury  to  any  other  person  whatsoever:  and 
to  take  order,  that  all  religious  and  ecclesiastical  assem- 
blies be  held  without  molestation  or  disturbance. 

"It  is  the  duty  of  the  people  to  pray  for  magistrates, 
to  honor  their  persons,  to  pay  them  tribute  and  other 
dues,  to  obey  their  lawful  commands,  and  to  be  subject 
to  their  authority,  for  conscience'  sake.  Infidelity,  or 
difference  in  religion,  doth  not  make  void  the  magis- 
trate's just  and  legal  authority,  nor  free  the  people  from 
their  due  obedience  to  him :  from  which  ecclesiastical 
persons  are  not  exempted ;  much  less  hath  the  Pope  any 
power  or  jurisdiction  over  them  in  their  dominions,  or 
over  any  of  their  people;  and  least  of  all  to  deprive 
them  of  their  dominions  or  lives,  if  he  shall  judge  them 
to  be  heretics,  or  upon  any  other  pretence  whatsoever." 

In  this  chapter  of  the  Confession  we  have  the  clear, 
strong  enunciation  of  fundamental  and  regulative  prin- 
ciples. 

It  teaches  that  church  and  state  are  distinct  institu- 
tions ;  that  since  civil  government  is  a  divine  institu- 
tion, submission  to  rightful  authority  is  a  duty  to  God, 
as  well  as  to  our  fellow-men.  It  is  the  duty  of  civil 
officers  to  seek  the  promotion  of  piety,  as  well  as  order. 


Theology  for  the  People.  217 

"The  proximate  end  for  which  God  has  ordained 
magistrates  is  the  promotion  of  the  public  good,  and  the 
ultimate  end  is  the  promotion  of  his  own  glory." 

Christians  have  a  right  to  hold  office  in  the  state. 
This  chapter  also  contains  a  message  to  the  Pope,  a 
message  which  he  should  read  at  least  once  a  month ; 
in  fact,  he  might  find  it  a  good  "morning  tonic." 

We  find  in  our  Confession  of  Faith  a  clear  and  com- 
prehensive definition : 

"A  lawful  oath  is  a  part  of  religious 

Oath,  what  ?  .  r    .  D . 

worship,  wherein  upon  just  occasion, 
the  person  swearing  solemnly  calleth  God  to  witness 
what  he  asserteth  or  promiseth  ;  and  to  judge  him  accord- 
ing to  the  truth  or  falsehood  of  what  he  sweareth. 

"The  name  of  God  only  is  that  by  which  men  ought 
to  swear,  and  therein  it  is  to  be  used  with  all  holy  fear 
and  reverence ;  therefore  to  swear  vainly  or  rashly  by 
that  glorious  and  dreadful  name,  or  to  swear  at  all  by 
any  other  thing,  is  sinful  and  to  be  abhorred.  Yet  as, 
in  matters  of  weight  and  moment,  an  oath  is  warranted 
by  the  Word  of  God,  under  the  ]STew  Testament,  as  well 
as  under  the  Old,  so  a  lawful  oath,  being  imposed  by 
lawful  authority,  in  such  matters  ought  to  be  taken. 

"Whosoever  taketh  an  oath  ought  duly  to  consider 
the  weightiness  of  so  solemn  an  act,  and  therein  to 
avouch  nothing  but  what  he  is  fully  persuaded  is  the 
truth.  Xeither  may  any  man  bind  himself  by  oath  to 
any  thing  but  what  is  good  and  just,  and  what  he  be- 
lieveth  so  to  be,  and  what  he  is  able  and  resolved  to 
perform. 

"An  oath  is  to  be  taken  in  the  plain  and  common 
sense   of   the   words,    without   equivocation   or    mental 


218       Theology  for  the  People. 

reservation.  It  cannot  oblige  to  sin ;  but  in  any  thing 
not  sinful,  being  taken,  it  binds  to  performance,  although 
to  a  man's  own  hurt:  nor  is  it  to  be  violated,  although 
made  to  heretics  or  infidels." 

In  this  chapter  of  the  Confession  we  are  taught — 

1.  The  nature  of  a  lawful  oath. 

2.  The  only  name  by  which  men  should  swear. 

3.  The  duty  of  taking  an  oath  upon  proper  occasions. 
(See  Heb.  vi.  16;  2  Cor.  i.  23;  Is.  lxv.  10;  1  Kings 
viii.  31;    Neh.  xiii.  25.) 

4.  "The  sense  in  which  an  oath  is  to  be  interpreted." 

5.  Extent  of  its  binding  obligation. 

The  command  of  our  Saviour  in  Matt.  v.  33-37, 
"Swear  not  at  all,"  is  not  designed  to  forbid  the  taking 
of  an  oath  in  the  right  spirit  and  on  proper  occasions. 
"It  does  forbid  the  calling  upon  his  name  in  ordinary 
conversation  on  trivial  occasions,  and  the  swearing  by 
that  which  is  not  God." 

"A  vow  is  of  the  like  nature  with  a  promissory  oath, 

and  ought  to  be  made  with  the  like  religious  care,  and 

to  be  performed  with  the  like  faithful- 

Vow,  what?  L 

ness.  It  is  not  to  be  made  to  any  crea- 
ture, but  to  God  alone :  and  that  it  may  be  accepted,  it 
is  to  be  made  voluntarily,  out  of  faith  and  conscience 
of  duty,  in  way  of  thankfulness  for  mercy  received,  or 
for  obtaining  of  what  we  want ;  whereby  we  more 
strictly  bind  ourselves  to  necessary  duties,  or  to  other 
things  so  far  and  so  long  as  they  may  fitly  conduce 
thereunto. 

"No  man  may  vow  to  do  any  thing  forbidden  in  the 
Word  of  God,  or  what  would  hinder  any  duty  therein 
commanded,  or  which  is  not  in  his  own  power,  and  for 


Marriage. 


Theology  for  the  People.       219 

the  performance  whereof  he  hath  no  promise  or  ability 
from  God.  In  which  respects  popish  monastical  vows 
of  perpetual  single  life,  professed  poverty,  and  regular 
obedience,  are  so  far  from  being  degrees  of  higher  per- 
fection, that  they  are  superstitious  and  sinful  snares, 
in  which  no  Christian  may  entangle  himself."  Says 
another,  aA  vow  is  a  promise  made  to  God.  In  the  oath 
the  parties  are  both  men ;  and  God  is  invoked  as  a  wit- 
ness. In  the  vow  God  is  the  party  to  whom  the  promise 
is  made.  Lightly  to  vow  on  a  trilling  occasion,  or  having 
vowed,  to  fail  to  keep  it,  is  an  act  of  profanity  to  God." 

Marriage  and  the  Sabbath  are  two  divine  institutions 
coming  down  to  us  from  the  Garden  of  Eden.  "Mar- 
riage is  to  'be  between  one  man  and  one 
woman:  neither  is  it  lawful  for  any 
man  to  have  more  than  one  wife,  nor  for  any  woman 
to  have  more  than  one  husband,  at  the  same  time." 

Many  persons  regard  marriage  as  nothing  more  than 
a  civil  contract.  This  is  a  great  mistake.  Marriage 
is  a  divine  institution,  "involving  a  religious  as  well  as 
a  civil  contract."  As  originally  ordained,  marriage 
was  between  one  man  and  one  woman.  How,  then,  do 
we  account  for  polygamy  as  practiced  in  the  Old  Testa- 
ment history  ? 

"Moses,  as  God's  agent,  allowed  a  dispensation  of  the 
law  of  monogamy,  which  had  been  long  disregarded 
among  the  ancestors  of  the  Israelites,  'but  in  the  begin- 
ning it  was  not  so'  (Matt.  xix.  7,  8).  Christ  expressly 
withdraws  this  dispensation,  and  restores  the  law  of 
marriage  to  its  original  basis." 

The  Confession  also  states  the  object  of  marriage: 
"Marriage  was  ordained  for  the  mutual  help  of  husband 


220  Theology  for  the  People. 

and  wife ;  for  the  increase  of  mankind  with  a  legitimate 
issue,  and  of  the  church  with  an  holy  seed;  and  for 
preventing  of  uncleanness." 

As  to  who  should  enter  into  the  marriage  relation, 
the  Confession  says :  "It  is  lawful  for  all  sorts  of  people 
to  marry  who  are  able  with  judgment  to  give  their  con- 
sent, yet  it  is  the  duty  of  Christians  to  marry  only  in 
the  Lord.  And  therefore,  such  as  profess  the  true  re- 
formed religion  should  not  marry  with  infidels,  Papists, 
or  other  idolaters :  neither  should  such  as  are  godly  be 
unequally  yoked,  by  marrying  with  such  as  are  noto- 
riously wicked  in  their  life,  or  maintain  damnable 
heresies."  Does  the  statement  that  "it  is  the  duty  of 
Christians  to  marry  only  in  the  Lord"  mean  that  mar- 
riage between  the  converted  and  unconverted  is  invalid  ? 
Certainly  not.  The  question  is  not  "as  to  the  reality 
of  the  marriage  when  formed,  but  as  to  the  propriety 
of  forming  it." 

As  to  the  degrees  of  lawful  marriage,  the  Confession 
says,  "Marriage  ought  not  to  be  within  the  degrees  of 
consanguinity  or  affinity  forbidden  in  the  Word;  nor 
can  such  incestuous  marriages  ever  be  made  lawful  by 
any  law  of  man,  or  consent  of  parties,  so  as  those  persons 
may  live  together  as  man  and  wife." 

"Although  the  corruption  of  man  be  such  as  is  apt 

to  study  arguments,  unduly  to  put  asunder  those  whom 

God  hath  "joined  together  in  marriage ; 

Divorce.  J  °  ^    ' 

yet  nothing  but  adultery,  or  such  wilful 
desertion  as  can  no  way  be  remedied  by  the  church  or 
civil  magistrate,  is  cause  sufficient  of  dissolving  the  bond 
of  marriage:  wherein  a  public  and  orderly  course  of 
proceeding  is  to  be  observed ;   and  the  persons  concerned 


Theology  for  the  People.  221 

in  it,  not  left  to  their  own  wills  and  discretion  in  their 
own  case."  (See  Matt.  v.  31,  32 ;  xix.  9  ;  1  Cor.  vii.  15.) 
When  the  sacredness  of  the  marriage  relation  is  duly 
regarded,  when  "one  man  and  one  woman  dwell  together 
in  sweet  content  amid  the  sanctities  of  domestic  life," 
the  highest  interests  of  state  and  church  will  be  pro- 
moted. 


CHAPTER    Xlll. 

Church  of  God:  Visible  and  Invisible,  Headship, 
Membership,  Officers,  Government,  Worship, 
Communion  of  Saints. 

"  rriHE  visible  church  before  the  law,  under  the  law, 

JL     and  now  under  the  gospel,  is  one  and  the  same, 

and  consists  of  all  those  who  make  pro- 

Visible  church.  m 

iession  ol  the  true  religion,  together 
with  their  children.  This  visible  unity  of  the  body  of 
Christ,  though  obscured,  is  not  destroyed  by  its  division 
into  different  denominations  of  professing  Christians ; 
but  all  of  those  which  maintain  the  Word  and  sacraments 
in  their  fundamental  integrity  are  to  be  recognized  as 
true  branches  of  the  church  of  Jesus  Christ." 

''The  catholic  or  universal  church,  which  is  invisible, 

consists  of  the  whole  number  of  the  elect,  that  have  been, 

are,    or    shall    be    gathered    into   one, 

Invisible  church.  , 

under  Christ  the  head  thereof ;  and  is 
the  spouse,  the  body,  the  fulness  of  him  that  filleth  all 
in  all." 

Remember  the  word  "catholic"  here  means  universal; 
it  does  not  mean  the  Roman  Catholic  Church. 

Says  Dr.  Hodge,  "There  is  but  one  church,  and  that 
church  is  visible  or  invisible,  just  according  to  the  eye 
that  is  looking,  just  according  to  the  point  of  view  taken. 
Now,  the  distinction  I  make  is,  the  church  as  God  sees 
it  and  the  church  as  man  sees  it."' 

"There  is  no  other  head  of  the  church  but  the  Lord 


Theology  for  the  People.  223 

Jesus  Christ."     In  no  sense  is  the  Pope  of  Rome  head 

Headship  of  the      of  the  church.     See  Col.  i.  18,  "And 

church.  he   [Christ]   is  the  head  of  the  body, 

the  church  :   who  is  the  beginning,  the  firstborn  from  the 

dead  ;  that  in  all  things  he  might  have  the  preeminence." 
Eph.  i.  22,  '"And  hath  put  all  things  under  his  feet, 

and  gave  him  to  be  the  head  over  all  things  to  the 

church." 

"The  members  of  this  visible  church  catholic  (/.  c, 

universal)  are  all  those  persons  in  every  nation,  together 
with  their  children,  who  make  profes- 

Membership. 

sion  of  the  holy  religion  of  Christ,  and 
of  submission  to  his  laws."  It  is  a  mistaken  notion  that 
a  person  must  subscribe  to  the  Confession  of  Faith  before 
he  can  become  a  member  of  the  Presbyterian  Church. 
Subscription  to  the  Confession  is  demanded  of  officers, 
but  not  of  private  members. 

"The  officers  of  the  church,  by  whom  all  its  powers 
are  administered,  are,  according  to  the  Scriptures,  min- 
isters of  the  Word,  ruling  elders,  and 

Officers.  /  6  ' 

deacons."  The  ministers  of  the  Word 
are  "commissioned  to  preach  the  gospel,  administer  the 
sacraments,  and  also  to  rule." 

The  "ruling  elders  do  not  labor  in  the  Word  and  doc- 
trine, but  possess  the  same  authority  in  the  courts  of  the 
church  as  the  ministers  of  the  Word." 

The  duties  of  the  deacons  relate  especially  "to  the 
care  of  the  poor,  and  to  the  collection  and  distribution 
of  the  offerings  of  the  people  for  pious  uses,  under  the 
direction  of  the  session.  To  the  deacons,  also,  may  bo 
properly  committed  the  management  of  the  temporal 
affairs  of  the  church." 


224  Theology  for  the  People. 

"The  scriptural  form  of  church  government  is  that 
of  Presbytery,"  a  government  by  presbyters  or  elders, — 
a  representative  government. 

Xote  carefully  the  following:  "The 
power  which  Christ  has  committed  to  his  church  vests 
in  the  whole  body,  the  rulers  and  the  ruled,  constituting 
it  a  spiritual  commonwealth.  This  power,  as  exercised 
by  the  people,  extends  to  the  choice  of  those  officers  whom 
he  has  appointed  in  his  church." 

"The  sole  functions  of  the  church,  as  a  kingdom  and 
government  distinct  from  the  civil  commonwealth,  are 
to  proclaim,  to  administer  and  to  enforce  the  law  of 
Christ  revealed  in  the  Scriptures." 

The  Confession  says :  "Church  censures  are  neces- 
sary for  the  reclaiming  and  gaining  of  offending  breth- 
ren ;  for  deterring  of  others  from  like  offences ;  for 
purging  out  of  that  leaven  which  might  infect  the  whole 
lump;  for  vindicating  the  honour  of  Christ,  and  the 
holy  profession  of  the  gospel ;  and  for  preventing  the 
wrath  of  God,  which  might  justly  fall  upon  the  church, 
if  they  should  suffer  his  covenant,  and  the  seals  thereof, 
to  be  profaned  by  notorious  and  obstinate  offenders. 

"For  the  better  attaining  of  these  ends,  the  officers 
of  the  church  are  to  proceed  by  admonition,  suspension 
from  the  sacrament  of  the  Lord's  Supper  for  a  season,, 
and  by  excommunication  from  the  church,  according  to- 
the  nature  of  the  crime  and  demerit  of  the  person." 

Says  the  Book  of  Church  Order,  "The  church  is  gov- 
erned by  various  courts,  in  regular  gradation ;  which  are 
all,  nevertheless,  Presbyteries,  as  being  composed  exclu- 
sively of  presbyters.  These  courts  are,  Church  Sessions, 
Presbyteries,  Synods,  and  the  General  Assembly.    These- 


Theology  for  the  People.       225 

assemblies  (courts)  are  altogether  distinct  from  the  civil 
magistracy,  nor  have  they  any  jurisdiction  in  political 
or  civil  affairs.  They  have  no  power  to  inflict  temporal 
pains  and  penalties,  but  their  authority  is  in  all  respects 
moral  or  spiritual." 

The  Bible  clearly  teaches  that  God  alone  is  the  object 

of  worship,  and  also  prescribes  the  method  of  acceptable 

worship.     The  Confession  says,  ''The 

Religious  worship.  ■" 

light  of  nature  showeth  that  there  is  a 
God,  who  hath  lordship  and  sovereignty  over  all;  is 
good,  and  doeth  good  unto  all;  and  is  therefore  to  be 
feared,  loved,  praised,  called  upon,  trusted  in,  and  served 
with  all  the  heart,  and  with  all  the  soul,  and  with  all  the 
might.  But  the  acceptable  way  of  worshipping  the  true 
God  is  instituted  by  himself,  and  so  limited  by  his  own 
revealed  will,  that  he  may  not  be  worshipped  according- 
to  the  imaginations  and  devices  of  men,  or  the  sugges- 
tions of  Satan,  under  any  visible  representation  or  any 
other  way  not  prescribed  in  the  Holy  Scriptures.  Re- 
ligious worship  is  to  be  given  to  God  the  Father,  Son, 
and  Holy  Ghost ;  and  to  him  alone :  not  to  angels,  saints, 
or  any  other  creature :  and  since  the  fall,  not  without 
a  Mediator;  nor  in  the  mediation  of  any  other  but  of 
Christ  alone." 

In  the  foregoing  we  are  taught — 

1.  That  the  obligation  to  worship  God  is  a  dictate 
of  nature  as  well  as  a  doctrine  clearly  revealed  in  the 
Scriptures. 

2.  We  are  also  taught  in  the  Bible  how  acceptable 

worship  may  be  rendered  to  God,  and  the  sinfulness  of 

neglecting  to  worship  him  in  the  manner  prescribed  in 

his  Word,  or  attempting  to  worship  him  in  a  way  not 

therein  prescribed. 
15 


226       Theology  for  the  People. 

3.  That  the  Father,  Son,  and  Holy  Ghost  are  the 
only  proper  objects  of  worship.  This  condemns  the  at- 
tempt to  render  religious  worship  "to  angels,  saints,  or 
any  other  creature." 

•1.  That  since  the  fall,  God  must  be  worshipped 
through  a  Mediator,  Christ  alone. 

It  has  been  truthfully  affirmed  that  "our  faculties 
find  their  highest  exercise,  and  our  whole  being  its 
highest  development  and  blessedness  in  the  worship  and 
service  of  the  true  God." 

After  stating  the  object  of  religious  worship,  and  the 
source  of  our  knowledge  as  to  the  nature  and  method 
of  such  worship,  the  Confession  proceeds  to  enumerate 
the  parts  of  worship : 

1.  Prayer.  This  God  requires  of  all  men,  and  it 
must  be  made  "in  the  name  of  the  Son,  by  the  help  of 
his  Spirit,  according  to  his  will,  with  understanding 
reverence,  humility,  fervency,  faith,  love,  and  persever- 
ance ;  and,  if  vocal,  in  a  known  tongue."  Prayer  is  the 
means  by  which  the  fulfilment  of  God's  promises  is 
secured  to  us.  As  to  the  objects  of  prayer  we  are  taught, 
"Prayer  is  to  be  made  for  things  lawful,  and  for  all  sorts 
of  men  living,  or  that  shall  live  hereafter ;  but  not  for 
the  dead,  nor  for  those  of  whom  it  may  be  known  that 
they  have  sinned  the  sin  unto  death. "  (See  what  is 
said  under  the  head  of  "Perseverance  of  the  Saints" 
touching  the  unpardonable  sin,  or  blasphemy  against  the 
Holy  Ghost.)  The  Romish  Church  claims  that  after 
death  there  is  a  purifying  fire  through  which  the  souls 
of  imperfect  Christians  must  pass,  and  that  these  souls 
may  be  greatly  benefited  by  the  prayers  of  their  fellow- 
Christians  and  the  masses  offered  in  their  behalf.     But 


Theology  for  the  People.  221 

since  the  Bible  teaches  that  there  is  no  purgatory,  "there 
can  be  no  prayers  for  the  dead,  since  those  in  heaven  need 
no  intercession,  and  for  those  in  hell  none  can  avail." 

2.  "The  reading  of  the  Scriptures  with  Godly  fear." 

3.  "The  sound  preaching  and  eonscionable  hearing  of 
the  Word,  in  obedience  unto  God,  with  understanding, 
faith,  and  reverence." 

4.  "The  singing  of  psalms  with  grace  in  the  heart." 

5.  "The  due  administration  and  worthy  receiving  of 
the  sacraments  instituted  by  Christ."  These  are  "all 
parts  of  the  ordinary  religious  worship  of  God;  besides 
religious  oaths  and  vows,  solemn  fastings,  and  thanks- 
givings upon  special  occasions,  which  are,  in  their  sev- 
eral times  and  seasons,  to  be  used  in  a  holy  and  religious 
manner."  We  should  never  forget  that  the  Bible  teaches 
that  it  is  our  duty  to  worship  God  with  our  substance. 

It  might  be  well  for  the  reader  to  commit  to  memory 
the   following   definition   found   in  the   Confession   of 
Faith : 

Communion  of  saints. 

"All  saints  that  are  united  to  Jesus 
Christ  their  head,  by  his  Spirit  and  by  faith,  have  fel- 
lowship with  him  in  his  graces,  sufferings,  death,  resur- 
rection, and  glory :  and,  being  united  to  one  another  in 
love,  they  have  communion  in  each  other's  gifts  and 
graces,  and  are  obliged  to  the  performance  of  such  duties, 
public  and  private,  as  do  conduce  to  their  mutual  good, 
both  in  the  inward  and  outward  man. 

"Saints,  by  profession,  are  bound  to  maintain  an  holy 
fellowship  and  communion  in  the  worship  of  God,  and 
in  performing  such  other  spiritual  services  as  tend  to 
their  mutual  edification,  as  also  in  relieving  each  other 
in  outward  things,  according  to  their  several  abilities 


228  Theology  fok  the  People. 

and  necessities.  Which  communion,  as  God  offereth 
opportunity,  is  to  be  extended  unto  all  those  who,  in 
every  place,  call  upon  the  name  of  the  Lord  Jesus. 

"This  communion  which  the  saints  have  with  Christ, 
doth  not  make  them  in  anywise  partakers  of  the  sub- 
stance of  his  Godhead,  or  to  be  equal  with  Christ  in  any 
respect :  either  of  which  to  affirm,  is  impious  and  blas- 
phemous. Nor  doth  their  communion  one  with  another, 
as  saints,  take  away,  or  infringe  the  title  or  property 
which  each  man  hath  in  his  goods  and  possessions." 

The  following  is  a  brief  definition :  ''Communion  is 
a  mutual  interchange  of  offices  between  parties,  which 
flows  from  a  common  principle  in  which  they  are  united. 
The  nature  and  degree  of  the  communion  will  depend 
upon  the  nature  and  intimacy  of  the  union  from  which 
it  proceeds." 

The  definition  in  the  Confession  is  given  with  such 
explicitness  as  to  render  comment  unnecessary. 


A 


CHAPTER  XIV. 

Sackaments  :    Baptism,  Lord's  Supper. 

S  defined  by  the  Confession,  "Sacraments  are  holy 
signs  and  seals  of  the  covenant  of  grace,  imme- 
diately instituted  bv  God,  to  represent 

Sacraments.  .  .  n  „ 

Christ  and  his  benefits,  and  to  confirm 
our  interest  in  him :  as  also  to  put  a  visible  difference 
between  those  that  belong  unto  the  church,  and  the  rest 
of  the  world ;  and  solemnly  to  engage  them  to  the  service 
of  God  in  Christ,  according  to  his  Word. 

"There  is  in  every  sacrament  a  spiritual  relation  or 
sacramental  union  between  the  sign  and  the  thing  sig- 
nified; whence  it  comes  to  pass,  that  the  names  and 
effects  of  the  one  are  attributed  to  the  other. 

"The  grace  which  is  exhibited  in  or  by  the  sacraments, 
rightly  used,  is  not  conferred  by  any  power  in  them; 
neither  doth  the  efficacy  of  a  sacrament  depend  upon  the 
piety  or  intention  of  him  that  doth  administer  it,  but 
upon  the  work  of  the  Spirit,  and  the  Word  of  institution, 
which  contains,  together  with  a  precept  authorizing  the 
use  thereof,  a  promise  of  benefit  to  worthy  receivers. 

"There  be  only  two  sacraments  ordained  by  Christ  our 
Lord  in  the  gospel,  that  is  to  say,  baptism  and  the  supper 
of  the  Lord ;  neither  of  which  may  be  dispensed  by  any, 
but  by  a  minister  of  the  Word,  lawfully  ordained.  The 
sacraments  of  the  Old  Testament,  in  regard  of  the  spir- 
itual things  thereby  signified  and  exhibited,  were,  for 
substance,  the  same  with  those  of  the  New." 


230  Theology  for  the  People. 

The  Larger  and  Shorter  Catechisms  teach  that  ''a 
sacrament  is  a  holy  ordinance  instituted  by  Christ."  A 
sacrament  consists  of  two  elements:  (1)  The  outward 
sensible  sign.  (2)  The  inward  spiritual  grace  thereby 
signified. 

The  Church  of  Rome  holds  that  there  are  seven  sacra- 
ments :  Baptism,  Lord's  Supper,  confirmation,  penance, 
extreme  unction,  orders,  and  marriage.  The  last  five 
are  not  sacraments.  Our  Confession  rightly  teaches  that 
there  are  "only  two  sacraments  ordained  by  Christ." 

"Baptism  is  a  sacrament  of  the  Xew  Testament, 
ordained  by  Jesus  Christ,  not  only  for  the  solemn  admis- 
sion of  the  party  baptized  into  the  visi- 

Baptism. 

ble  church,  but  also  to  be  unto  him  a 
sign  and  seal  of  the  covenant  of  grace,  of  his  ingrafting 
into  Christ,  of  regeneration,  of  remission  of  sins,  and 
of  his  giving  up  unto  God,  through  Jesus  Christ,  to 
walk  in  newness  of  life ;  which  sacrament  is  by  Christ's, 
own  appointment,  to  be  continued  in  his  church  until 
the  end  of  the  world.  The  outward  element  to  be  used  in 
this  sacrament  is  water,  wherewith  the  party  is  to  be 
baptized  in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost,  by  a  minister  of  the  gospel  lawfully 
called  thereunto.  Dipping  of  the  person  into  water  is 
not  necessary;  but  baptism  is  rightly  administered  by 
pouring  or  sprinkling  water  upon  the  person. 

"j^ot  only  those  that  do  actually  profess  faith  in,  and 
obedience  unto,  Christ,  but  also  the  infants  of  one  or 
both  believing  parents  are  to  be  baptized.  Although 
it  be  a  great  sin  to  contemn  or  neglect  this  ordinance, 
yet  grace  and  salvation  are  not  so  inseparably  annexed 
unto  it,  as  that  no  person  can  be  regenerated  or  saved 


Theology  foe  the  People.  231 

without  it,  or  that  all  that  are  baptized  are  undoubtedly 
regenerated. 

"The  efficacy  of  baptism  is  not  tied  to  that  moment 
of  time  wherein  it  is  administered ;  yet,  notwithstand- 
ing, by  the  right  use  of  this  ordinance  the  grace  promised 
is  not  only  offered,  but  really  exhibited  and  conferred 
by  the  Holy  Ghost,  to  such  (whether  of  age  or  infants) 
as  that  grace  belongeth  unto,  according  to  the  counsel 
of  God's  own  will,  in  his  appointed  time. 

"The  sacrament  of  baptism  is  but  once  to  be  admin- 
istered to  any  person." 

Baptism  is  both  a  sign  and  seal  of  the  covenant  of 
grace. 

Water  applied  is  the  sign ;  spiritual  regeneration  is 
the  thing  signified.  A  seal  is  "something  applied  to  an 
agreement  or  covenant  to  establish  or  confirm  it." 

Immersionists  hold  that  the  individual  must  be  put 
into  the  water ;  we  claim  that  the  water  must  be  applied 
to  the  individual.  For  a  man  to  argue  that  the  lexicons 
teach  that  baptidzo  means  to  dip,  and  nothing  more,  is 
to  stultify  himself. 

Let  us  look  at  the  word  baptidzo  as  it  appears  in  Scrip- 
ture and  see  if  it  lends  any  support  to  the  theory  of  im- 
mersion. We  shall  note  just  a  few  passages.  In  Mark 
vii.  4  we  read,  "And  when  they  come  from  the  market, 
except  they  wash  {baptize,  in  Greek),  they  eat  not.  And 
many  other  things  there  be  which  they  have  received 
to  hold,  as  the  washing  (baptism)  of  cups,  and  pots, 
brazen  vessels,  and  of  tables." 

Does  it  not  require  a  stretch  of  imagination  to  con- 
clude that  on  returning  from  market  the  Jews  immersed 
themselves  before  eating;    and  also  that  they  immersed 


232       Theology  for  the  People. 

their  articles  of  household  furniture,  including  tables  or 
couches  ? 

They  simply  cleansed  (washed)  themselves  before 
eating ;  nothing  more.  For  the  manner  of  purification 
read  John  ii.  6,  "And  there  were  set  there  six  water-pots 
of  stone,  after  the  manner  of  the  purifying  of  the  Jews, 
containing  two  or  three  firkins  apiece." 

Would  these  six  separate  water-pots  be  sufficient  for 
purposes  of  immersion  X 

Now  read  Matt.  xx.  22.  It  is  evident  that  in  the  use 
of  the  word  baptism  in  this  passage  Jesus  refers  to  his 
sufferings.  Was  he  immersed  in  his  sufferings  \  Read 
Is.  liii.  5,  "The  chastisement  of  our  peace  was  upon 
him." 

What  is  recorded  in  John  xi.  38  %  "And  when  the 
Pharisee  saw  it,  he  marvelled  that  he  had  not  first 
washed  (baptized,  in  the  Greek)  before  dinner."  Read  • 
this  verse  in  the  light  of  Mark  vii.  2,  3,  and  see  if  you 
can  discover  any  trace  of  immersion.  Examine  the  word 
baptism  wherever  it  occurs  in  the  Bible, — study  it  in  its 
context,  do  so  impartially;  and  the  fact  will  be  discov- 
ered that  the  theory  of  immersion  has  no  basis  in  Scrip- 
ture. 

The  true  significance  of  baptism  sheds  light  on  the 
mode.  What  is  its  significance  ?  The  Bible  teaches  that 
Baptism  symbolizes  the  work  of  the  Holy  Spirit. 

Immersionists  say  it  symbolizes  the  burial  and  resur- 
rection of  Jesus.  They  quote  Rom.  vi.  2-4 ;  Col.  ii.  9, 
11,  12.  Is  it  not  strange  that  we  go  through  the  thirty- 
nine  books  of  the  Old  Testament,  and  in  the  ISTew  Testa- 
ment we  pass  through  Matthew,  Mark,  Luke,  John,  Acts 
of  the  Apostles,  more  than  half  through  the  jSTew  Testa- 


Theology  foe  the  People.       233 

nient,  before  we  reach  the  "burial  theory"  in  Bom. 
vi.  2-4,  the  passage  which  immersionists  claim,  is  so 
conclusive  in  support  of  their  doctrine  that  baptism  is 
commemorative  of  the  burial  and  resurrection  of  Christ  ? 
If  this  doctrine  is  of  such  supreme  importance,  why  is 
it  that  it  was  not  published  to  the  world  until  about 
thirty  years  after  the  death  of  Christ  ? 

As  a  so-called  commemoration  of  the  resurrection  of 
Christ,  it  is  superfluous ;  we  do  not  need  it.  The  Sab- 
bath day  is  the  commemoration  of  that  event.  Now,  as 
to  the  burial:  What  did  the  burial  of  Christ  have  to 
do  with  the  salvation  of  sinners  ?  Since  it  was  predicted 
that  Christ's  body  would  be  placed  in  a  sepulchre,  pro- 
phecy would  have  been  discredited,  unfulfilled,  had  he 
not  been  buried.  Had  there  been  no  prophecy  concern- 
ing his  burial,  what  difference  would  it  have  made  had 
he  remained  on  the  cross  or  been  placed  in  a  private 
residence  during  the  period  between  his  death  and  resur- 
rection ?  If  it  be  rejoined  that  his  burial  was  in  order 
to  his  resurrection,  we  answer  that  the  essential  part  of 
his  resurrection  was  coming  bach  to  life,  not  coming  out 
of  the  sepulchre. 

How  was  Christ  buried?  "Was  not  his  body  placed 
in  a  tomb  hewn  out  of  a  rock,  and  a  stone  rolled  against 
the  door  ?  What  is  there  in  immersion  to  symbolize 
such  a  burial  as  this  ?  Absolutely  nothing.  Had  the 
burial  of  Christ  been  in  accordance  with  our  method 
of  burial,  would  not  pouring  or  sprinkling  more  fitly 
symbolize  it?  Do  we  not  put  the  corpse  in  an  open 
grave  and  then  apply  the  soil  ?  Does  not  the  soil  descend 
upon  the  casket  ? 

With  these  preliminary  statements,  let  us  examine 


234  Theology  for  the  People. 

Rom.  vi.  2-4.  Says  verse  3,  "Know  ye  not,  that  so 
many  of  us  as  were  baptized  into  Jesus  Christ  were  bap- 
tized into  his  death  ?"  In  the  beginning  of  this  chapter 
Paul  is  assailing  the  horrible  doctrine  that  man  is  jus- 
tified in  sinning  because  he  thus  increases  the  abound- 
ings  of  grace.  In  verse  2,  he  says,  "How  shall  we  that 
are  dead  [ivho  died,  Revised  Version]  to  sin,  live  any 
longer  therein  ?"  In  verse  3,  two  things  are  affirmed 
of  baptism — 

1.  We  were  baptized  into  Christ. 

2.  We  were  baptized  into  his  death. 

The  first  means  that  baptism  secures  our  union  with 
him ;    Christ  becomes  ours;  we  are  one  with  him. 

The  second  means  that  baptism  brings  us  into  such  a 
union  with  Christ's  death  that  his  death  becomes  ours. 
If  baptism  here  means  water  baptism,  it  teaches  the 
unscriptural  doctrine  of  "baptismal  regeneration"  ;  that 
every  person  that  is  baptized  is  regenerated.  The  bap- 
tism here  mentioned  is  spiritual  baptism.  Now  read 
verse  4,  "Therefore  we  are  buried  with  him  by  baptism 
into  death :  that  like  as  Christ  was  raised  up  from  the 
dead  by  the  glory  of  the  Father,  even  so  we  also  should 
walk  in  newness  of  life." 

The  word  "therefore"  shows  that  what  follows  is  an 
inference  from  the  preceding  statement.  The  words, 
"buried  with,"  in  the  Greek  mean  "buried  together 
with";  i.  e.,  the  burial  of  Jesus  and  the  burial  of  his 
people  were  one  burial.  We  are  here  taught  that  Christ's 
death  is  our  death,  that  Christ's  burial  is  our  burial; 
he  is  our  substitute.  How  often  do  we  hear  the  mean- 
ingless, mutilated  statement,  "Buried  with  Christ  by 
baptism  ?"    We  demand  that  the  passage  be  quoted  as  it 


Theology  fok  the  People.       235 

is  recorded  in  the  Bible.     Here  it  is,  "Buried  with  him 
by  baptism  into  death."     Is  this  equivalent  to  saying 
that  we  are  buried  with  him  "by  baptism  into  water  ?" 
Never  !    We  are  baptized  into  his  death,  i.  e.,  such  is  our 
union  with  him  that  his  death  becomes  ours.    "Therefore 
wTe  are  buried  with  him  by  baptism  into  death,"  i.  e., 
such  is  our  union  with  him  that  his  burial  becomes  ours. 
It  is  not  the  mode  of  baptism  that  Paul  is  here  emphasiz- 
ing;   he  is  showing  the  fact  and  result  of  our  oneness 
with  Christ.     The  death  of  the  believer  here  mentioned 
is  a  spiritual  death,  "dead  to  sin."     The  burial  of  the 
believer  is  a  burial   into  death,  therefore  a  spiritual 
burial.    The  resurrection  of  the  believer  is  such  that,  in 
consequence,  he  walks  in  newness  of  life  right  here  and 
right  now, — it  is  a  spiritual  resurrection.      Since  the 
death,  burial,  and  resurrection  are  spiritual,  the  baptism 
is  also  spiritual.     If  immersionists  insist  that  the  bap- 
tism here  mentioned  is  literal,  i.  e.,  ritual  or  water  bap- 
tism, we  demand  that  the  literal  interpretation  be  ad- 
hered to  through  verses  5,  6 ;    the  result  would  be  they 
must  plant  their  members  like  trees,  then  crucify  them. 
Let  us  note  briefly  Col.  ii.  12,  "Buried  with  him  in 
baptism,  wherein  also  ye  are  risen  with  him  through  the 
faith  of  the  operation  [energy,  strong-working]  of  God, 
who  hath  raised  him  from  the  dead."     In  this  chapter 
Paul  is  laying  stress  on  the  importance  of  spirituality  in 
religion.     He  states  in  verse  10  that  believers  are  com- 
plete in  Christ.     In  verse  11  he  speaks  of  "the  circum- 
cision   of    Christ,"    or    Christian    circumcision.       He 
illustrates  the  nature  of  "baptism"  by  the  use  of  the 
term   "circumcision."     "Ye  are  circumcised  with  the 
circumcision  made  without  hands/'  i.  e.,  spiritual  cir- 


236       Theology  for  the  People. 

cumcision,  regeneration.  ISTow  we  gain  a  clear  insight 
into  the  meaning  of  Col.  ii.  12,  "Buried  with  him  in 
baptism,  wherein  [i.  e.,  in  your  baptism]  also  ye  are 
risen  with  him  through  the  faith,"  etc  This  does  not 
mean  a  resurrection  out  of  the  water,  but  a  resurrection 
by  faith,  i.  e.,  a  spiritual  resurrection.  Since  the  cir- 
cumcision and  the  resurrection  are  spiritual,  the  "bap- 
tism" must  also  be  spiritual. 

"Buried  with  him  in  baptism  [i.  e.,  completely  dead 
with  him  in  your  regeneration?^,  wherein  also  ye  are 
risen  with  him,  through  faith  in  the  energy  of  God,  who 
hath  raised  him  from  the  dead." 

If  immersionists  insist  that  Col.  ii.  12  be  interpreted 
literally,  we  demand  that  they  also  interpret  verse  11 
literally,  and  circumcise  their  members.  The  author  of 
Col.  ii.  12  is  also  the  author  of  Rom.  vi.  1.  Both  pas- 
sages emphasize  spiritual  baptism,  i.  e.,  spiritual  regen- 
eration, the  work  of  the  Holy  Spirit. 

In  Matt.  iii.  11 ;  Mark  i.  8 ;  Luke  iii.  16 ;  John  i.  26, 
33 ;  all  four  gospels,  John  tells  us  he  baptized  with 
water.  Immersionists  say  he  baptized  in  water.  Which 
will  you  believe  ? 

In  Acts  i.  5  Christ  says,  "For  John  truly  baptized 
with  water."  Immersionists  say,  in  water.  Which  will 
you  believe?  In  Acts  xi.  16  Peter  says,  "John  indeed 
baptized  with  water."  Immersionists  say,  in  water. 
Which  will  you  believe  ?  In  Acts  i.  5  we  read,  "For 
John  truly  baptized  with  water;  but  ye  shall  be  bap- 
tized with  the  Holy  Ghost  not  many  days  hence."  In 
studying  this  passage  in  the  light  of  Acts  xi.  15,  16,  We 
find  that  there  is  a  connection  between  water  baptism 
and  baptism  with  the  Holy  Ghost. 


Theology  for  the  People.  237 

In  Is.  xxxii.  15 ;  xliv.  3 ;  Ezek.  xxxix.  29 ;  Joel  ii. 
28 ;  Mark  i.  10 ;  John  i.  33 ;  Titus  iii.  5,  6,  we  find  such 
words  as  "poured  upon"  "poured  out"  "descending 
upon"  etc.,  used  to  express  the  gift  or  work  of  the  Holy 
Spirit.  Of  course,  this  pouring  out  of  the  Holy  Ghost 
does  not  refer  to  his  spiritual  essence.  That  which  was 
"shed  forth,"  which  "fell  on"  them  that  were  baptized 
of  the  Holy  Ghost  "was  simply  the  sensible  symbol  of 
the  Spirit's  presence  and  influences." 

"Immersionists  try  to  evade  the  force  of  this  positive 
proof  for  affusion  or  pouring  by  saying,  This  is  not 
water  baptism,  but  baptism  with  the  Spirit,  and,  there- 
fore, is  not  applicable.  But  for  that  very  reason  it  is 
most  applicable,  and  exactly  covers  the  whole  question 
as  to  the  mode  of  water  baptism ;  for  the  baptism  with 
the  Holy  Spirit  is  the  one  great  baptism,  while  water 
baptism  is  but  a  sign,  an  emblem  of  it,  and,  therefore,  is 
like  unto  it.  John  and  Jesus  Christ  place  them  side  by 
side,  and  call  them  baptism." 

In  the  New  Testament  we  find  recorded  a  number  of 
cases  of  the  administration  of  baptism.  Let  us  briefly 
examine  them  in  the  light  of  circumstantial  evidence. 
In  other  words,  if  we  had  no  evidence  as  to  the  mode  of 
baptism  except  what  can  be  derived  from  the  circum- 
stances attending  each  case,  what  conclusion  would  be 
reached  ? 

1 .  The  baptism  of  Jesus.  Was  he  immersed  ?  Cer- 
tainly not.  Read  Matt.  iii.  13-17.  What  was  the  ob- 
ject of  John's  baptism  %  See  verse  11,  "I  indeed  baptize 
you  with  water  unto  repentance."  The  baptism  of 
Christ  was  not  unto  repentance;  he  was  pure,  had 
nothing  to  repent  of.     Wiry  was  Christ  baptized  ?     Let 


238  Theology  for  the  People. 

verse  15  answer:  "For  thus  it  beeonieth  us  to  fulfil  all 
righteousness."  Righteousness  here  means  conformity 
to  law.  What  law  \  The  law  of  consecration  to  the 
priesthood.  How  were  the  priests  consecrated  %  Read 
JSaim.  viii.  5-7,  "Thou  shalt  sprinkle  wtater  of  puri- 
fying upon  them/" 

But  say  immersionists,  conclusive  evidence  is  found 
in  Mark  i.  9,  10 :  Jesus  "was  baptized  of  John  in  Jor- 
dan, and  straightway  coining  up  out  of  the  water,"  etc. 
I  ask,  Would  not  precisely  the  same  language  have  been 
used  had  John  and  the  Saviour  stepped  into  the  water, 
and  had  John,  reaching  down  his  hand,  obtained  the 
water  and  baptized  Jesus  by  sprinkling  or  pouring? 

"All  the  most  ancient  pictorial  representations  of  the 
baptism  of  Christ  in  Jordan,  and  some  of  them  are  of 
great  antiquity,  represent  the  baptism  as  performed  by 
aspersion,"  i.  e.,  sprinkling  or  pouring.  A  distinguished 
immersionist  asks,  "What  could  take  Jesus  into  the  river 
at  all  if  he  was  only  to  be  sprinkled  ?  What  could  take 
him  to  the  river  ?" 

We  answer:  John  was  preaching  in  "a  wilderness" 
(Matt.  iii.  1)  multitudes  went  to  be  baptized;  "Jerusa- 
lem, and  all  Judea,,  and  all  the  region  round  about  Jor- 
dan" (Matt.  iii.  5).  "John  did  baptize  in  the  wilder- 
ness" (Mark  i.  4).  Where  could  a  sufficient  quantity  of 
water  be  found  unless  the  people  went  to  the  river  ? 

Furthermore,  John  was  an  Old  Testament  prophet; 
the  Old  Testament  dispensation  was  still  in  existence; 
John's  baptism  was  not  Christian  baptism,  it  was  Jewish 
baptism ;  "it  was  of  the  nature  of  purifications,  i.  e.,  a 
separation  of  the  baptized  unto  God's  service,  as  expec- 
tants of  the  coming  Messiah,  and  if  these  baptisms  are 


Theology  for  the  People.  239 

to  be  performed  in  accordance  with  the  requirements  of 
the  law  of  Closes,  no  other  place  than  such  a  one  as  the 
river  Jordan,  or  /Enon,  will  answer  the  purpose." 

Then,  too,  would  not  immense  quantities  of  water  be 
needed  to  sustain  the  life  of  the  thousands  that  waited 
on  John's  ministry  ?  What  would  have  become  of  their 
beasts  of  burden  had  they  not  assembled  at  the  river  ? 
Says  another,  "It  is  worthy  of  note  that  after  the 
Christian  dispensation  was  fairly  introduced,  we  read  no 
more  in  the  Word  of  God  of  baptisms'm  rivers/  but  in 
every  instance,  baptisms  appear  to  have  been  adminis- 
tered just  where  the  convert  has  been  led  to  embrace  the 
truth,  as  in  the  case  of  the  three  thousand  on  the  day  of 
Pentecost,  and  the  cases  of  Paul,  of  Cornelius,  and  the 
jailer  at  Philippi."  Christ  was  not  immersed.  He  was 
baptized  by  John.  The  Bible  teaches  that  John's  bap- 
tism was  a  right  of  purification  in  the  Jewish  Church, 
designed  to  prepare  a  people  for  the  coming  of  Christ. 
(See  Johniii.  25,  26.) 

Christ's  baptism  was  his  consecration  to  the  priest- 
hood. We  find  in  Matt.  xxi.  23-27 ;  Mark  xi.  28-33, 
that  when  Jesus  was  asked,  "By  what  authority  doest 
thou  these  things  ?"  he  appealed  to  John's  baptism  as  his 
authority.  Jesus  asked  his  cavillers,  Did  John  baptize 
by  divine,  or  by  human  authority  ?  Jesus  virtually  said, 
"I  was  baptized  by  John.  I  have  a  right  to  act  as  a 
priest  in  my  Father's  house."  If  it  be  objected  that 
his  consecration  to  the  priesthood  should  have  taken  place 
in  the  temple,  we  reply:  This  was  "an  extraordinary 
case,  for  which  special  provision  was  made."  (Read 
Heb.  vii.  11-14,  and  John  i.  33.)  Jesus  did  not  belong 
to  the  tribe  of  Levi,  as  did  the  Aaronic  priesthood.     He 


240  Theology  foe  the  People. 

conformed  to  the  law  prescribed  for  the  consecration  of 
priests.  (Read,  again,  Num.  viii.  5-7.)  Neither  Jesus 
nor  John  were  violators  of  law.  John  would  not  have 
immersed  Jesus.  Jesus  would  not  have  submitted  to 
immersion. 

2.  The  baptism  of  the  three  thousand.  (Read  Acts 
ii.  38-41.)  It  appears  that  the  three  thousand  were 
baptized  immediately  after  the  close  of  Peter's  sermon, 
and  at,  or  near,  the  door  of  the  house  in  which  the  apos- 
tles had  been  baptized  "with  the  Holy  Ghost  and  with 
fire."  For  purposes  of  purification,  the  Jews  kept  near 
the  entrance  of  their  homes  water-pots.  (See  John  iii. 
6.)  These  water-pots  contained  a  sufficient  quantity  of 
water  to  sprinkle  the  three  thousand.  Acts  iii.  1  tells 
us  that  the  ninth  hour  was  the  hour  for  prayer.  The 
length  of  Peter's  sermon  is  not  stated.  A  part  of  his 
sermon  is  recorded,  and  we  are  told  in  Acts  ii.  40,  "And 
with  many  other  words  did  he  testify  and  exhort."  Now 
we  are  looking  at  circumstantial  evidence.  Let  us  sup- 
pose that,  beginning  his  service  at  9  a.  m.,  and  conclud- 
ing at  11  a.  m.,  the  period  for  baptizing  extended  to  5 
p.  m., — six  hours.  Suppose  everything  is  in  readiness 
for  the  baptism ;  no  time  to  be  taken  for  rest  or  nourish- 
ment. On  the  theory  of  immersion,  Peter  and  the  other 
eleven  apostles  had  to  stand  in  the  water  six  hours,  and 
each  one  had  to  baptize  about  forty  persons  every  hour, 
or  one  person  in  every  minute  and  a  half.  Do  you  say 
that  this  narrative  is  not  in  line  with  the  doctrine  of 
immersion  %  In  so  saying,  you  show  your  good  judg- 
ment. On  the  theory  of  sprinkling,  the  problem  is 
readily  solved.  An  hour  or  two  would  have  afforded 
ample  time.     How  did  Moses  baptize  the  thousands  at 


Theology  for  the  People.  241 

Mount  Sinai  i  See  Heb.  ix.  19,  ''For  when  Moses  had 
spoken  every  precept  to  all  the  people  according  to  the 
law,  he  took  the  blood  of  calves  and  of  goats,  with  water 
and  scarlet  wool,  and  hyssop,  and  sprinkled  both  the 

book  AND  ALL  THE  PEOPLE." 

3.  The  baptisms  in  JEnon.  See  John  iii.  23,  ''And 
John  also  was  baptizing  in  ^Enon,  near  to  Salim,  because 
there  was  much  water  there."  The  phrase  "much  water" 
should  be  translated  many  waters.  See  the  Greek, 
Many  waters,  i.  e.,  springs  or  fountains.  "The  word 
iEnon  is  the  plural  of  ^En,  and  means  fountains."  These 
springs  of  water  would  secure  the  multitudes  against 
suffering  from  thirst.  Says  another,  "John  selected 
iEnon  for  his  later  baptisms,  and  JEnon  was  a  fit  place 
for  those  baptisms,  because  those  baptisms  were  Jewish,. 
and  not  Christian,  baptisms.  The  law  of  Moses  must 
be  complied  with,  and  that  law  required  that  baptisms 
such  as  these  should  be  administered  in  running  water, 
or  in  a  spring,  or  a  pit  wherein  was  plenty  of  water ; 
and  this,  in  order  that  the  defilement  which  the  water 
acquired  by  contact  with  the  person  first  baptized,  might 
not  unfit  it  for  the  baptism  of  the  second.  John  did  not 
go  to  the  springs  "near  to  Salim"  for  purposes  of  im- 
mersion. 

4.  The  baptism  of  the  eunuch   (Acts  viii.   36-39). 

Let  it  be  borne  in  mind  that  we  are  still  in  search  of 

circumstantial  evidence.    Was  the  eunuch  immersed  ?    I 

answer,  Xo.    What  suggested  to  the  mind  of  the  eunuch 

the  duty  of  baptism  ?    He  was  reading  the  seventh  and 

eighth  verses  of  the  fifty-third  chapter  of  Isaiah  when 

Philip  approached  him.     Remember,  that  at,  that  time 

the  Bible  was  not  divided  into  chapters  and  verses  as 
lfi 


242  Theology  for  the  People. 

now.  In  the  last  verse  of  the  fifty-second  chapter  of 
Isaiah  the  eunuch  had  just  read,  "So  shall  he  sprinkle 
many  nations."  We  may  safely  conclude  that  Philip 
explained  to  the  eunuch  the  significance  of  baptism. 
Afterward  the  eunuch  said,  "See,  here  is  water;  what 
doth  hinder  me  to  be  baptized  ?"  Immersionists  claim 
that  the  expressions,  "and  they  went  down  both  into  the 
water,"  and  "when  they  were  come  up  out  of  the  water," 
prove  that  the  eunuch  was  immersed. 

The  late  Dr.  Broadns,  an  eminent  Baptist  minister 
and  theological  teacher,  candidly  admitted  that  "into 
the  water"  and  "up  out  of  the  water"  do  not  prove  im- 
mersion. Any  student  familiar  with  the  Greek  language 
must  admit  that  the  prepositions  translated  into  and  out 
of  may,  with  equal  propriety,  be  translated  to  and  from. 
In  certain  passages  of  Scripture  they  are  so  rendered. 
Was  Philip  immersed  ?  What  is  said  of  the  eunuch  is 
affirmed  of  Philip :  "And  they  went  down  both  into  the 
water" ;  "and  when  they  were  come  up  out  of  the 
water."  Was  the  eunuch  baptized  by  immersion?  If 
so,  did  he  not  baptize  half  of  his  body,  and  then  let 
Philip  complete  the  task?  Read  Acts  viii.  26,  and  see 
if  it  is  probable  that  the  two  men  came  to  a  quantity  of 
water  sufficient  for  immersion :  "The  way  that  goeth 
down  from  Jerusalem  unto  Gaza,  which  is  desert/' 
We  gather  from  the  Old  Testament  that  in  this  portion 
of  the  country  the  water  supply  was  limited ;  a  good 
well  was  highly  valued.  The  "certain  water"  men- 
tinned  in  Acts  viii.  36  may  have  been  a  "wayside  well 
or  fountain."  If  the  former,  the  two  men  "went  down" 
from  the  chariot  to  the  well,  and  "came  up"  from  the 
well.     If  a  fountain,  and  both  men  wearing  sandals,  as 


Theology  for  the  People.  243 

was  done  in  that  country,  they  stepped  to  or  into  the 
water,  it  would  have  been  very  easy  for  Philip  to  take 
water  in  his  hand  and  sprinkle  the  eunuch. 

Was  not  Philip  travelling  on  foot?  Is  it  probable 
that  he  had  a  change  of  raiment?  Is  it  probable  that 
he  went  on  to  Azotus  with  his  garments  soaked  and 
dripping  \  Do  the  circumstances  in  this  ease  point  to 
immersion  ? 

5.  The  baptism  of  Paul.  Read  Acts  ix.  IT,  IS  ;  xxii. 
12-16.  We  are  still  in  search  of  circumstantial  evi- 
dence. In  Acts  ix.  9.  we  read.  "And  he  [Paul]  was 
three  days  without  sight,  and  neither  did  eat  nor  drink." 
This  indicates  a  weakened  physical  condition.  If  bap- 
tized by  immersion,  is  it  probable  that  he  would  have 
been  taken  to  some  stream  or  pool  before  nourishment 
had  been  given  him  \  Was  he  in  physical  condition  for 
such  an  ordeal  \  With  this  thought  in  mind,  read  Acts 
ix.  18,  19,  "And  immediately  there  fell  from  his  eyes 
as  it  had  been  scales :  and  he  received  sight  forthwith. 
and  arose  and  was  baptized.  And  when  he  had  received 
meat,  he  was  strengthened."  In  his  condition  of 
weakness  and  prostration,  he  could  very  easily  have  been 
baptized  by  sprinkling.  Can  the  same  be  said  of  im- 
mersion '. 

There  is  another  circumstance  that  points  to  sprink- 
ling. Acts  ix.  18  says,  "And  he  received  sight  forth- 
with, and  arose  and  was  baptized."  The  word  trans- 
lated arose  is  a  participle  (anastas),  and  means  rising 
or  standing  up.  The  following  is  the  correct  rendering: 
"And  staxi>ix(.  up  he  was  baptized."  He  was  in  a 
standing  posture  in  the  house  of  Judas  when  he  was 
baptized.     In  quoting  Ananias    I  Acts   xxii.   Ifi)    Paul 


244  Theology  for  the  People. 

uses  these  words,  "And  now  why  tarriest  thou  %  arise 
and  be  baptized,  and  wash  away  thy  sins,  calling  on  the 
name  of  the  Lord."  A  little  digression.  Does  Paul 
here  teach  the  doctrine  of  ''baptismal  regeneration"  ? 
Certainly  not.  The  Bible  nowhere  countenances  such  a 
doctrine.  Head  Acts  xxii.  16 ;  ii.  38,  in  the  light  of 
Mark  i.  42-44.  After  the  leper  had  been  cleansed 
(verse  42)  he  was  sent  away  with  this  command:  '"Go 
thy  way,  shew  thyself  to  the  priest,  and  offer  for  thy 
cleansing  those  things  which  Moses  commanded  for  a 
testimony  unto  them"  (verse  44).  "Offer  for  thy 
cleansing"  was  not  in  order  to  his  cleansing;  it  was  a 
declarative  act,  a  testimony  to  the  people  that  he  had 
been  cleansed.  Paul's  baptism  with  water  was  a  symbol 
of  inward  cleansing,  a  testimony  that  his  sins  had  been 
washed  away. 

Returning  now  to  circumstantial  evidence,  do  not 
Acts  ii.  28  and  xxii.  16  concur  in  favor  of  the  supposi- 
tion that  Paul  was  in  the  house  in  a  standing  posture 
when  baptized,  and  that  he  was  baptized  by  sprinkling  ? 

6.  The  baptism  of  Cornelius  and  his  household.  Note 
Acts  x.  44-48,  "While  Peter  yet  spake  these  words,  the 
Holy  Ghost  fell  on  all  them  which  heard  the  word.  And 
they  of  the  circumcision  which  believed  were  astonished, 
as  many  as  came  with  Peter,  because  that  on  the  Gentiles 
also  was  poured  out  the  gift  of  the  Holy  Ghost.  For 
they  heard  them  speak  with  tongues,  and  magnify  God. 
Then  answered  Peter,  Can  any  man  forbid  water,  that 
these  should  not  be  baptized  which  have  received  the 
Holy  Ghost  as  well  as  we?  And  he  commanded  them 
to  be  baptized  in  the  name  of  the  Lord." 

As  soon  as  Peter  saw  that  Cornelius  and  his  house- 


Theology  foe  the  People.  245 

hold  had  received  the  Holy  Ghost,  he  recognized  the  fact 
that  they  were  entitled  to  baptism  with  water.  As  to  the 
manner  of  their  receiving  the  Spirit,  we  are  told  thai 
the  Holy  Ghost  fell  on  them  ;    was  poured  out  on 

THEM. 

Since  baptism  with  water  symbolizes  baptism  with 
the  Holy  Ghost,  does  not  the  baptism  of  Cornelius  and 
his  household  suggest  sprinkling?  Remember  we  are 
still  in  quest  of  circumstantial  evidence.  The  reader  is 
requested  to  note  carefully  one  other  circumstance :  In 
propounding  the  question  concerning  baptism,  what  lan- 
guage does  Peter  employ  in  verse  47  ?  "Can  any  man 
forbid  water  that  these  should  not  be  baptized,  which 
have  received  the  Holy  Ghost  as  well  as  we?"  On  the 
theory  of  immersion,  would  such  language  have  been 
appropriate  ?  Does  the  language  indicate  that  they 
went  to  the  water,  or  that  the  water  was  brought  to 
them?     Let  impartial  judgment  decide. 

7.  The  baptism  of  the  Philippian  jailer  and  his  house- 
hold. Read  Acts  xvi.  33,  "And  he  took  them  the  same 
hour  of  the  night,  and  washed  their  stripes;  and  was 
baptized,  he  and  all  his,  straightway."  When  Paul  and 
Silas  were  placed  in  the  custody  of  the  jailer,  he  was 
charged  "to  keep  them  safely."  In  line  with  this  charge, 
he  "thrust  them  into  the  inner  prison,  and  made  their 
feet  fast  in  their  stocks." 

Says  verse  30,  "And  brought  them  out."  Out  of  what  ? 
The  inner  prison.  Brought  them  into  what  ?  Seemingly 
into  an  outer  apartment  within  the  jail.  When  did  the 
baptism  occur  ?  After  midnight.  If  the  baptism  were 
by  immersion,  did  it  occur  in  the  jail?  Is  there  any 
probability  that  the  jail  in  that  heathen  city  had  such 


240  Theology  fok  the  People. 

accommodations?  On  the  theory  that  they  were  im- 
mersed in  some  water-course  outside  of  the  jail,  would 
it  not  have  been  necessary  for  the  jailer  to  lock  up  the 
other  prisoners  and  take  Paul  and  Silas,  and,  in  company 
with  his  own  family,  go  out  in  the  darkness  in  search 
of  water  (  Would  not  changes  of  raiment  have  been  a 
necessity?  11  liy  did  they  not  wait  till  daylight?  Was 
there  any  necessity  for  undue  haste  ?  We  are  still  weigh- 
ing circumstantial  evidence.  Now  read  verses  36,  37. 
The  jailer  said  to  Paul,  "The  magistrates  have  sent  to  let 
you  go :  now  therefore  depart  and  go  in  peace.  But  Paul 
said  unto  them,  They  have  beaten  us  openly  uncon- 
demned,  being  Romans,  and  have  cast  us  into  the  prison ; 
and  now  do  they  thrust  us  out  privily  %  nay  verily  ;  but 
let  them  come  themselves  and  fetch  us  out." 

Were  not  Paul  and  Silas  truthful,  upright,  law-abid- 
ing men  ? 

Would  they  so  peremptorily  have  refused  to  leave 
the  prison  at  daylight  (verse  35)  if  they  had  already 
been  outside  of  the  jail  just  a  few  hours  before,  and  that, 
too,  without  the  knowledge  of  the  authorities  that  ordered 
them  to  prison  ?  Would  Paul  and  Silas  have  practiced 
such  deception?  Does  not  the  circumstantial  evidence 
point  to  sprinkling  ? 

In  passing  from  these  recorded  cases  of  baptism,  I 
wish  to  direct  the  mind  of  the  reader  to  the  following 
proposition : 

Sprinkling  is  in  keeping  with  the  fitness  of 
things.  Under  the  gospel  the  ordinances,  "though 
fewer  in  number,  are  administered  with  more  sim- 
plicity."    This  is  the  language  of  the  Confession.     In- 


Theology  for  the  People.  247 

stead  of  the  Passover,  with  the  paschal  lamb  and  all  the 
attendant  ceremonies,  we  have  the  Lord's  Supper.  A 
morsel  of  bread  and  sip  of  wine  are  sufficient  to  represent 
the  great  sacrificial  work  of  Christ. 

Instead  of  circumcision,  we  now  have  baptism.  A 
little  water  is  sufficient  to  symbolize  the  purifying  agency 
of  the  Holy  Spirit.  This  does  not  necessitate  the  con- 
struction of  baptistries  under  the  pulpits  of  town  and 
city  churches.  It  does  not  call  for  processions  from 
country  churches  to  rivers,  mill-ponds,  and  sometimes 
pools  arranged  for  the  purpose,  and  which,  now  and 
then,  prove  to  be  mud-holes.  It  furnishes  no  occasion 
for  the  ridiculous  spectacles  which  are  witnessed  by  the 
sight-seers  on  the  bank  of  the  stream,  <?.  g.,  the  occasional 
embarrassment  and  awkwardness  of  the  minister ;  the 
rubbing  of  the  water  from  the  face  of  the  person  bap- 
tized ;  the  gasping  for  breath,  the  clinging  of  skirts,  the 
changing  of  apparel  under  circumstances  which  do  not 
suggest  propriety, — these  unseemly  accompaniments  are 
avoided  in  the  observance  of  the  scriptural  mode  of 
sprinkling.  Then,  too,  there  are  many  circumstances 
under  which  immersion  is  an  inmpossibility.  A  few 
days  ago  I  baptized  a  young  man  in  the  last  stages  of 
consumption.  In  his  case,  immersion  was  out  of  the 
question.  It  does  not  matter  how  old  or  how  sick  a  per- 
son may  be,  he  is  not.  debarred  the  privilege  of  baptism 
by  sprinkling. 

The  reader's  careful  attention  is  invited  to  the  con- 
sideration of  a  precious  doctrine,  which  has  been  sneer- 
ingly  styled  "baby  sprinkling."     Says 

Infant  baptism.  °  J        J  J      l  °  J 

the     Book    of    Church    Order,    "The 
visible  church  before  the  law,  under  the  law,  and  now 


248  Theology  for  the  People. 

under  the  gospel,  is  one  and  the  same,  and  consists  of  all 
those  who  make  profession  of  the  true  religion,  together 
with  their  children."  The  Confession  of  Faith  says, 
"Not  only  those  that  do  actually  profess  faith  in,  and 
obedience  unto,  Christ,  but  also  the  infants  of  one  or 
both  believing  parents  are  to  be  baptized." 
Let  us  consider  the  following  propositions : 
1.  Under  the  Old  Testament  economy  the  children  of 
believing  parents  were  members  of  the  church,  and 
entitled  to  the  seal  of  the  Abrahamic  covenant,  the  cove- 
nant of  grace.  Circumcision  was  then  the  seal. 
They  were  circumcised  on  the  faith  of  their  pa- 
rents. "The  infant  seed  of  believers  are,  through 
the  covenant  and  by  right  of  birth,  members  of 
the  church."  Infants  were  circumcised  when  eight  days 
old,  not  to  make  them  members  of  the  church,  but  be- 
cause they  were  members,  and  entitled  to  the  seal. 
Their  membership  was  established  at  birth,  and  duly 
certified  in  the  rite  of  circumcision.  "The  grand  pecu- 
liarity of  humanity  is  that,  while  each  individual  is  a 
free,  responsible  moral  agent,  yet  we  constitute  a  race, 
reproduced  under  the  law  of  generation,  and.  each  new- 
born agent  is  educated,  and  his  character  formed  under 
social  conditions.  Hence  results  the  representative 
character  of  progenitors,  and  the  inherited  character 
and  destiny  of  all  races,  nations  and  families.  The 
family,  and  not  the  individual,  is  the  unit  embraced  in 
all  covenants  and  dispensations."  We  see  the  wisdom  of 
this  arrangement.  The  relation  between  parents  and 
child  is  very  intimate.  "The  child  is  bone  of  the  pa- 
rents' bone,  and  flesh  of  their  flesh.  The  life  of  the 
parents  is  continued  in  that  of  the  child.     The  child  is 


Theology  foe  the  People.  249 

dependent  on  the  parents,  and  the  parents  are  respon- 
sible for  the  child.  In  many  cases  the  act  of  the  parents 
is  also  the  act  of  the  child.  When  parents  move  from 
one  State  to  another,  the  citizenship  of  the  child 
changes.  Why  ?  Because  the  parents  make  the  change. 
It  is  one  of  the  first  laws  of  nature  that  the  destiny  of 
children  is,  to  a  great  extent,  involved  in  the  destiny  of 
their  parents.  The  Bible  teaches  that  the  Christian  is 
like  the  consecrated  temple  of  ancient  Jerusalem.  The 
temple  was  holy,  set  apart  to  a  sacred  use;  and  every- 
thing it  acquired,  by  way  of  gift  or  offering,  was  also 
holy.  If  parents  are  consecrated  to  God,  everything 
they  have — influence,  property,  children,  and  all — are 
consecrated  to  him."  When  does  the  moral  education 
of  a  child  begin  ?  Dr.  Dabney  answers,  "Just  so  soon 
as  the  formation  of  habit  begins."  At  this  plastic, 
formative  period  God  very  wisely  demands  of  believing 
parents  the  dedication  of  their  children  to  him.  In  this 
act  they  assume  most  solemn  and  sacred  obligations. 
Let  it  be  borne  in  mind  that  in  the  covenants  God  has 
made  with  man,  children  have  been  included  with  their 
parents.  The  covenant  with  Adam  embraced  his  off- 
spring. The  covenant  with  Noah  embraced  his  seed. 
Gen.  ix.  9,  "And  I,  behold,  I  establish  my  covenant  with 
you,  and  with  your  seed  after  you." 

The  same  is  true  of  the  covenant  with  Abraham. 
Read  Gen.  xvii.  7,  "And  I  will  establish  my  covenant 
.between  me  and  thee,  and  thy  seed  after  thee  in  their 
generations,  for  an  eveklasting  covenant,  to  be  a  God 
unto  thee  and  to  thy  seed  after  thee" 

The  covenant  made  at  Mt.  Sinai  included  the  chil- 
-dren.     (Xote  Deut.  xxix.  9-12.) 


250       Theology  for  the  People. 

The  great  argument  for  infant  church  membership 
and  infant  baptism  is  based  on  the  perpetuity  of  the 
Abrahamic  covenant,  the  covenant  of  grace.  See  Gen. 
xvii.  7.  In  the  tenth  verse  of  this  chapter  we  are  told 
that  the  seal  of  this  covenant  is  circumcision,  "This  is 
my  covenant  which  ye  shall  keep,  between  me  and  you, 
and  tliy  seed  after  thee;  every  man  child  among  you 
shall  be  circumcised."  It  is  vainly  objected  that  cir- 
cumcision was  a  seal  of  the  national  covenant,  a  badge 
of  citizenship  in  the  state,  and  not  of  membership  in  the 
church.     We  answer : 

1.  Circumcision  was  enjoined  upon  Abraham  four 
hundred  and  thirty  years  before  the  giving  of  the  law 
on  Mount  Sinai ;  before  the  date  at  which  the  people 
were  inaugurated  as  a  nation.     (Read  Gal.  iii.  17,  18.) 

2.  Under  the  Old  Testament  theocratic  government, 
church  and  state  were  identical ;  membership  in  one 
was  membership  in  the  other ;  exclusion  from  one  meant 
exclusion  from  the  other. 

3.  In  Rom.  iv.  9-12,  Paul  shows  that  Abraham  was 
justified  before  he  was  circumcised.  To  any  unpreju- 
diced mind,  Rom.  iv.  11  proves  conclusively  that  at  its 
institution  the  reference  of  circumcision  was  to  mem- 
bership in  the  church,  "And  he  [Abraham]  received  the 
sign  of  circumcision,  a  seal  of  the  righteousness  of  the 
faith  which  he  had,  yet  being  uncircumcised." 

What  is  a  seal  ?  "It  is  something  applied  to  an  agree- 
ment, or  covenant,  to  establish  or  confirm  it."  What  is 
meant  by  a  seal  of  righteousness  ?  "A  confirmation  of 
the  fact  that  he  [Abraham]  was  righteous."  This 
righteousness  was  secured  by  or  through  his  faith.  The 
seal  of  circumcision  was  jnven  in  confirmation  of  the 


Theology  for  the  People.  251 

fact  that  God  regarded  Abraham  as  righteous,  treated 
him  as  righteous,  because  of  his  faith.  Under  the  Old 
Testament  economy  circumcision  was  the  divinely-ap- 
pointed seal  of  the  covenant  of  grace.  Can  anything  be 
plainer  ? 

4.  From  the  spiritual  import  of  circumcision.  It 
signifies  cleansing  from  sin.  Deut.  xxx.  6,  "And  the 
Lord  thy  God  will  circumcise  thine  heart,  and  the  heart 
of  thy  seed,  to  love  the  Lord  thy  God  with  all  thine  heart, 
and  with  all  thy  soul,  that  thou  mayest  live." 

Rom.  ii.  28,  29,  "For  he'  is  not  a  Jew  which  is  one 
outwardly;  neither  is  that  circumcision  which  is  out- 
ward in  the  flesh ;  but  he  is  a  Jew,  which  is  one 
inwardly ;  and  circumcision  is  that  of  the  heart,  in  the 
spirit,  and  not  in  the  letter ;  whose  praise  is  not  of  men, 
but  of  God."  Says  another,  "When  a  man  joined  the 
Commonwealth  of  Israel,  the  benefits  of  the  theocracy 
'  (a  government  directed  by  God)  were  secured  to  his  chil- 
dren, unless  they  willingly  renounced  these  benefits." 

2.  The  church  under  the  Old  and  New  Testament 
is  the  same.  In  considering  this  second  proposition, 
we  must  remember  that  the  Old  Testament  is  the  pre- 
figuration  of  the  New,  and  that  the  New  Testament  is 
the  completion  of  the  Old.  The  two  constitute  the  Word 
of  God.  In  the  seventeenth  chapter  of  Genesis  we  have, 
not  the  beginning  of  the  church,  but  the  beginning  of 
the  church  as  an  organization.  As  stated  before,  the 
organization  of  the  Jews  as  a  nation  did  not  occur  till 
four  hundred  and  thirty  years  after  the  Abrahamic  cove- 
nant. The  great  Pentecost  promised  to  the  church  under 
the  Old  Testament  was  given  to  the  church  under  the 
Now.     (See  Acts  ii.  16,  17.)     We  read  in  Acts  ii.  47, 


252  Theology  for  the  People. 

"And  the  Lord  added  to  the  church  daily  such  as  should 
be  saved."  Added  to  the  church.  jSTo  intimation  of  the 
organization  of  a  new  church. 

In  speaking  of  Moses,  Stephen  says  in  Acts  vii.  38, 
"This  is  he  that  was  in  the  church  in  the  wilder- 
ness." 

What  is  it  that  gives  point  to  the  parable  of  the 
wicked  husbandmen  in  Matt.  xxi.  33-46  ?  The  iden- 
tity of  the  church.  Read  the  whole  parable,  and  note 
particularly  verse  41,  "Will  let  out  his  vineyard  unto 
other  husbandmen,"  and  verse  43,  in  which  Jesus  says, 
"The  kingdom  of  God  shall  be  taken  from  you,  and 
given  to  a  nation  bringing  forth  the  fruits  thereof."  The 
vineyard  is  the  kingdom  of  God,  which,  in  this  parable, 
is  simply  another  name  for  the  church.  Now  read  care- 
fully Rom.  xi.  16-24.  The  good  olive  tree  represents 
the  church.  The  "branches  broken  off"  are  the  Jews. 
The  Gentiles  are  the  branches  of  the  wild  olive  which 
were  "grafted  into  the  good  olive  tree."  Unless  the 
Jews  abide  in  unbelief  they  "shall  be  grafted  into  their 
own  olive  tree."  It  is  said  that  the  Gentiles  partake 
of  the  root  and  fatness  of  the  olive  tree,  from  which 
"some  of  the  branches,"  the  Jews,  were  "broken  off." 
Was  this  "good  olive  tree/'  the  church  uprooted  ? 
Never!  It  is  the  same  church,  the  one  church  which 
embraces  Jew  and  Gentile.  This  fact  must  be  manifest 
to  every  unbiased,  intelligent  student  of  the  Scriptures. 
It  is  evident  that  unless  the  church  is  the  same  under 
both  dispensations  a  number  of  Old  Testament  prophe- 
cies can  never  be  fulfilled.  The  prophecies  state  that 
the  church  then  existing  would  be  enlarged  and  strength- 
ened by  the  coming  of  Christ,  and  would  embrace  the 


Theology  for  the  People.  253 

Gentiles.  (See  Is.  xlix.  13-23;  Ix.  1-14.)  The  cove- 
nant with  Abraham  embraced  many  nations.  Read 
Gen.  xvii.  4,  "As  for  me,  behold,  my  covenant  is  with 
thee,  and  thou  shalt  be  a  father  of  many  nations."  What 
does  Paul  say  in  Rom.  iv.  16,  17  ?  ''Therefore,  it  is  of 
faith,  that  it  might  be  by  grace ;  to  the  end  the  promise 
might  be  sure  to  all  the  seed;  not  to  that  only  which  is 
of  the  law,  but  to  that  also  which  is  of  the  faith  of 
Abraham ;  who  is  the  father  of  us  all,  as  it  is  written,  I 
have  made  thee  a  father  of  many  nations."  Says  an- 
other, "The  Abrahamic  covenant,  instead  of  having  been 
superseded  by  the  gospel,  only  now  begins  to  have  its 
just  accomplishment."  Observe  carefully  what  is  said 
in  Gal.  iii.  7-9,  "Know  ye,  therefore,  that  they  which 
are  of  faith,  the  same  are  the  children  of  Abraham. 
And  the  Scriptures,  foreseeing  that  God  would  justify 
the  heathen  through  faith,  preached  before  the  gospel 
unto  Abraham,  saying,  In  thee  shall  all  nations  be 
blessed.  So  then  they  which  be  of  faith  are  blessed 
with  faithful  Abraham." 

In  Acts  xxvi.  6,  7  Paul  says,  "And  now  I  stand  and 
am  judged  for  the  hope  of  the  promise  made  of  God 
unto  our  fathers;  unto  which  promise  our  twelve  tribes, 
instantly  serving  God  day  and  night,  hope  to  come.  For 
which  hope's  sake,  King  Agrippa,  I  am  accused  of  the 
Jews."  When  Paul  uttered  these  words  he  was  living 
under  the  new,  the  present  dispensation.  A  covenant  is 
"a  promise  suspended  upon  a  condition."  The  promise 
made  to  Abraham  and  to  "our  fathers"  was  the  blessing 
of  redemption  through  Christ.  Paul  argues  that  the 
promise  is  the  same  under  both  economies. 

The  two  dispensations  have — 


254  Theology  foe  the  People. 

(1)  The  same  Saviour.  John  viii.  56,  "Abraham 
rejoiced  to  see  my  day ;   he  saw  it  and  was  glad." 

(2)  The  same  gospel.  Heb.  iv.  2,  "For  unto  us  was 
the  gospel  preached,  as  well  as  unto  them,"  i.  e.,  to  those 
living  under  the  Old  Testament  dispensation. 

(3)  The  same  condition  of  salvation:  faith  in  the 
Lord  Jesus  Christ.  Abraham  was  justified  by  faith ; 
so  are  we.  Rom.  iv.,  19—24  shows  conclusively  that  the 
plan  of  salvation  is  the  same.  The  church  is  the 
same. 

3.  Third  proposition :  The  children  of  one  or  both 
believing  parents  are  members  of  the  church  under  the 
New  Testament  dispensation,  and  are  entitled  to  the 
seal  which  is  now  baptism.  We  apply  this  seal  not  to 
make  our  children  members  of  the  church,  but  because 
they  are  members  of  the  church,  and  entitled  to  the  seal. 
Instead  of  finding  anything  in  the  New  Testament  that 
justifies  the  exclusion  of  children  of  believers  from 
church  membership,  we  find,  as  would  naturally  be  ex- 
pected, that  their  membership  is  assumed. 

Our  objectors  insist  on  a  "positive  command"  for 
baptizing  children  of  believers.  I  ask  these  opposers  the 
following  questions : 

(1)  Can  you  find  in  Scripture  one  "positive  com- 
mand" for  admitting  females  to  the  Lord's  Supper  ? 

(2)  Can  you  find  in  Scripture  one  "positive  com- 
mand" for  the  so-called  doctrine  of  "close  commu- 
nion" ? 

(3)  Can  you  find  in  Scripture  one  "positive  com- 
mand" for  the  change  of  the  Sabbath  from  the  seventh 
to  the  first  day  of  the  week  ? 

What  is  taught  in  John  xx.  19,  26;    1.  Cor.  xvi.  2, 


Theology  fob  the  People.  255 

and  like  passages  of  Scripture,  in  connection  with  the 
t'.K-i  that  Jesus  arose  from  the  dead  on  the  first  day  of 
the  week,  and  that  the  early  Christians  celebrated  the 
first  day  of  the  week,  constitutes  our  warrant  for  the 
change. 

Yes,  we  have  a  '"positive  command"  for  the  "essential 
p<irl"  of  baptism:  dedicating  to  God  and  applying  the 
seal.  Says  Gen.  xvii.  9,  10,  "And  God  said  unto  Abra- 
ham, thou  shall  keep  my  covenant  therefore,  thou  and 
thy  seed  after  thee  in  their  generations.  This  is  my 
covenant  which  ye  shall  keep,  between  me  and  you,  and 
thy  seed  after  thee :  every  man-child  among  you  shall  be 
circumcised."  This  command,  as  to  its  essential  part, 
is  not  limited  to  the  Jews.  Who  are  Abraham's  seed  ? 
Let  Gal.  iii.  7,  29  answer,  "Know  ye,  therefore,  that 
they  which  are  of  faith,  the  same  are  the  children  of 
Abraham.  And  if  ye  be  Christ's,  then  are  ye  Abraham's 
seed  and  heirs  according  to  the  promise." 

What  is  the  extent  of  the  binding  obligation  of  a  law? 
A  law  is  binding  "till  it  ceases  by  limitation  or  is  re- 
pealed." Jesus  says,  "Think  not  that  I  am  come  to 
destroy  the  law  or  the  prophets.  I  am  not  come  to 
destroy,  but  to  fulfill.  For  verily  I  say  unto  you,  till 
heaven  and  earth  pass,  one  jot  or  one  tittle  shall  in  nowise 
pass  from  the  law  till  all  be  fulfilled." 

Ceremonial  laws  typical  of  Christ  and  his  work  have 
been  fulfilled  by  him  and  are  no  longer  binding.  Apply- 
ing the  seal  of  the  covenant  to  Abraham  and  his  seed 
was  not  typical  of  Christ  and  his  work,  and  is  still  bind- 
ing. The  rite  of  circumcision  has  ceased;  but  the  lair 
\>  binding.  (  hanging  a  seal  does  not  necessarily  change 
the  law.     Cannot  a  shepherd  change  the  ear-mark  of  his 


256       Theology  for  the  People. 

sheep,  yea,  of  his  lambs,  without  disturbing  his  right  of 
ownership?  Does  not  the  ear-mark  serve  to  establish 
his  right  of  ownership  ?  For  what  other  reason  does  he 
use  the  mark?  God  claims  the  right  of  marking  his 
sheep,  his  lambs, — of  applying  the  seal  to  his  people. 
He  has  changed  the  seal  without,  in  the  least,  disturbing 
covenant  relationship. 

The  passover  has  ceased  "by  substitution."  The 
Lord's  Supper  has  taken  its  place.  Circumcision  has 
ceased  "by  substitution."  Baptism  has  taken  its  place. 
Proof— 

(1)  They  have  the  "same  object."  Circumcision  was 
the  rite  of  initiation  into  the  church  under  the  Old 
Testament  dispensation;  baptism  is  the  rite  of  initia- 
tion into  the  church  under  the  New. 

(2)  They  have  the  "same  significance."  Circumcision 
signified  purity  of  heart.  Baptism  signifies  the  same 
thing.  (See  Deut.  xxx.  6;  Rom.  ii.  28,  29;  Col.  ii.  11, 
12,  13;  Acts  ii.  38,  39.)  Baptism,  like  circumcision, 
signifies  the  regenerating  work  of  the  Holy  Spirit. 

(3)  They  sustain  to  the  covenant  of  grace  precisely 
the  same  relation :  a  seal. 

We  find  that  the  obligation  of  the  law  of  infant  church 
membership  and  infant  baptism  is  repeatedly  assumed 
in  Scripture.  Since  we  show  that  children  of  believing 
parents  were  members  of  the  church  under  the  Old  Testa- 
ment economy,  and  that  the  church  is  the  same  under 
both  dispensations,  the  burden  of  proof  is  on  those  who 
deny  infant  church  membership,  not  on  us  who  assert 
it;  but  as  our  opposers  have  so  signally  failed  to  show 
that  the  portion  of  the  great  church  charter  relating 
to  infant  church  membership  has  been  revoked,  we  gladly 


Theology  for  the  People.  257 

prove  to  unprejudiced  minds  that  the  Word  of  God 
assumes  that  the  charter  is  still  in  force. 

In  Acts  ii.  38,  39,  Peter's  sermon  on  the  day  of  Pente- 
cost, we  read,  "Then  Peter  said  unto  them,  Kepent  and 
be  baptized  every  one  of  you  in  the  name  of  Jesus  Christ 
for  the  remission  of  sins,  and  ye  shall  receive  the  gift 
of  the  Holy  Ghost.  For  the  promise  is  unto  you,  and 
to  your  children,  and  to  all  that  are  afar  off,  even  as 
many  as  the  Lord  our  God  shall  call/' 

Xote  1  Cor.  vii.  14,  "For  the  unbelieving  husband  is 
sanctified  by  the  -wife,  and  the  unbelieving  wife  is  sanc- 
tified by  the  husband :  else  were  your  children  unclean  ,- 
but  now  are  they  holy."  Remember  that  the  Presby- 
terian Church  teaches  that  the  "infants  of  one  or  both 
believing  parents  are  to  be  baptized."  What  is  meant 
by  "unclean"  in  1  Cor.  vii.  14 ',  It  means  ceremonially, 
unclean,  not  entitled  to  the  seal  of  the  covenant.  "But 
now  are  they  holy,"  i.  e.,  ceremonially  clean,  entitled  to 
the  seal  of  the  covenant.  In  other  words,  "The  faith 
of  even  one  of  the  parents  will  so  far  sanctify  the  mar- 
riage relation  as  to  preserve  the  church  membership  of 
their  children."  If  it  be  retorted  that  Paul  simply 
teaches  in  1  Cor.  vii.  11,  that  the  offspring  of  such 
parents  are  legitimate,  I  ask  what  would  be  the  result  if 
both  were  unbelievers ',  No,  Paul  means  that  if  one  of 
the  parents  is  a  believer,  their  children  are  members  of 
the  visible  church,  are  entitled  to  the  seal.  In  Mark 
x.  14  we  read,  "Suffer  the  little  children  to  come  unto 
me,  and  forbid  them  not ;  for  of  such  is  the  kingdom  of 
God."  In  the  narrative  in  Matt.  xix.  13-15,  they  are 
called  "little  children";    in  Mark  x.   13-16,  they  are 

called  "young  children"  and  "little  children" ;   in  Luke 

17  " 


258       Theology  for  the  People. 

xviii.  15-17  they  are  called  "little  children"  and 
"infants." 

What  is  meant  by  the  "kingdom  of  heaven"  and  the 
"kingdom  of  God"  in  these  passages  ?  It  means  the 
visible  church.  "Repent  ye,  for  the  kingdom  of 
heaven  is  at  hand."    This  means  the  visible  church. 

If  it  did  not  mean  the  visible  church,  but  the  church 
in  glory,  the  argument  would  still  be  with  us ;  the  chil- 
dren of  believing  parents  would  be  entitled  to  the  seal. 

"Of  such  is  the  kingdom  of  God."  What  is  meant  by 
"of  such"?  Our  opposers  say  it  signifies  likeness,  but 
not  identity.     Indeed ! 

Here  is  what  it  means :  The  kingdom  of  God  is  "of 
them,  or  of  them  and  those  like  them." 

Note  Rom.  i.  23,  "They  which  commit  such  things," 
i.  e.,  the  very  crimes  specified  by  Paul.  1  Cor.  v.  11, 
"With  such  an  one"  evidently  refers  to  the  very  persons 
specified. 

In  Gal.  v.  21,  "And  such  like,"  the  word  such  here 
does  signify  likeness,  but  it  is  a  different  word  in  the 
Greek  from  that  used  further  on  in  this  same  verse,  the 
same  in  the  Greek  with  Mark  x.  14,  "they  which  do  such 
things,"  the  very  things  enumerated  in  verses  19-21.  In 
the  third  epistle  of  John  7,  8,  "We  therefore  ought  to 
receive  such"  i.  e.,  "these  very  persons  and  others  like 
them."  In  connection  with  these  infant  church  mem- 
bers, we  find  the  only  instance  in  which  we  are  told 
that  Jesus  was  "much  displeased"  with  his  disciple.  Let 
others  take  the  warning. 

Now  turn  to  John  xxi.  15,  the  words  of  our  Lord  to 
Peter,  "Feed  my  lambs."  Consider  this  statement  in 
the  light  of  Is.  xl.  10,  in  which  Christ  is  described  as  a 


Theology  for  tup:  People.  259 

shepherd,  "He  shall  feed  his  flock  like  a  shepherd:  he 
shall  gather  the  lambs  with  his  arm,  and  carry  them  in 
his  bosom."  Read  Is.  xl.  10 ;  Mark  x.  14,  and  John 
xix.  15,  in  the  order  here  given,  and  then  ask  if  these 
passages  give  any  countenance  to  the  position  that  infant 
church  membership  no  longer  exists. 

Let  us  now  consider  a  number  of  objections  to  our 
doctrine : 

1.  We  are  commanded  to  repent,  believe  and  be  bap- 
tized ;  infants  cannot  repent  and  believe,  consequently 
they  should  not  be  baptized.  The  plausibility  of  this 
argument  disappears  as  soon  as  the  bubble  is  punctured. 
Listen  to  the  confident  tones  of  Dr.  Carson,  an  avowed 
Baptist,  "I  am  willing  to  hang  the  whole  controversy 
on  this  passage  (Mark  xvi.  16).  If  I  had  not  another 
passage  in  the  Word  of  God,  I  would  engage  to  refute 
my  opponents  from  the  words  of  this  commission  alone. 
I  will  risk  the  credit  of  my  understanding  on  my  success 
in  showing  that,  according  to  this  commission,  believers 
only  are  to  be  baptized."  Is  it  not  refreshing  to  read 
this  breezy,  spicy,  confident  challenge  ?  What  is  recorded 
in  Mark  xvi.  16  ?  ''He  that  believeth  and  is  baptized 
shall  be  saved;  but  he  that  believeth  not  shall  be 
damned." 

The  Baptist  position  has  been  stated  in  the  form  of  a 
syllogism:  Baptism,  in  Mark  xvi.  16,  is  made  conse- 
quent upon  faith. 

Infants  cannot  exercise  faith  ;  therefore,  infants  must 
not  be  baptized.  A  certain  writer  calls  upon  the  Baptist 
brethren  consistently  to  follow  out  their  principles  of 
interpretation,  as  expressed  in  the  two  following  syl- 
logisms : 


260  Theology  foe  the  People. 

1.  Salvation  is  here  (Mark  xvi.  16)  made  consequent 
upon  faith.  Infants  cannot  exercise  faith;  therefore,, 
infants  cannot  be  saved. 

II.  Damnation  is  here  made  consequent  upon  not  be- 
lieving. Infants  do  not  believe ;  therefore,  infants  must 
be  damned. 

Our  Baptist  brethren  must  either  surrender  their  false 
principles  of  interpretation  or  abide  by  the  consequences. 

When  Mark  xvi.  16  speaks  of  faith  in  order  to  bap- 
tism, the  reference  is  to  persons  capable  of  exercising 
faith,  not  to  infants.  It  should  be  remembered,  how- 
ever, that  infants  are  baptized  on  the  faith  of  their 
parents.  Do  the  Baptist  brethren  realize  that  the  false 
principle  of  interpretation  for  which  they  so  zealously 
contend,  if  universally  applied,  would  ultimately  close 
their  schools  and  churches?  Such  a  principle  of  inter- 
pretation would  compel  them  to  starve  their  children. 
Read  2  Thess.  iii.  10,  "For  even  when  we  were  with  you, 
this  we  commanded  you,  that  if  any  would  not  work, 
neither  should  he  eat."  Here  is  a  syllogism:  Any  one 
that  does  not  work  should  not  eat.  Infants  do  not  work; 
therefore,  infants  should  not  eat.  It  is  obvious  that 
2  Thess.  iii.  10  refers  to  persons  who  are  capable  of 
working ;   not  to  infants. 

2.  It  is  objected  that  circumcision  was  applied  only  to 
males,  and  that  consistency  demands  that  males  only 
should  be  baptized.  We  answer:  Females  were  repre- 
sented by  the  males.  Passover,  Pentecost,  and  Taber- 
nacles were  Jewish  feasts.  Now  read  Ex.  xxiii.  17, 
"Three  times  in  the  year  all  thy  males  shall  appear 
before  the  Lord  thy  God."  Bear  in  mind  that  under 
the  theocratic  government,  church  and  state  were  iden- 


Theology  for  the  People.       261 

tical.  The  women  of  Virginia  are  citizens  of  this  state. 
Do  they  vote,  or  hold  office  ?  ~No.  They  are  represented 
by  the  males.  Many  noble  women  are  members  of  the 
Presbyterian  Church.  They  do  not  hold  office  in  our 
church ;  their  voice  is  not  heard  on  the  floor  of  our 
church  courts.  In  this  capacity  they  are  represented  by 
the  males. 

3.  It  is  further  objected  that  infants  do  not  appreciate 
the  meaning  of  the  ordinance,  and,  consequently,  should 
not  be  baptized.  We  answer:  Infants  are  just  as  com- 
petent to  appreciate  the  meaning  of  baptism  as  was  a 
little  boy  eight  days  old  to  appreciate  the  meaning  of 
circumcision.  What  did  the  child  know  of  circumcision  ? 
Let  me  pause  here  to  ask  this  question,  Did  the  reader 
ever  hear  an  objection  against  infant  baptism  that  did 
not  apply  with  equal  force  against  circumcision? 

4.  That  infant  baptism  involves  infant  communion. 
We  answer,  No.  When  we  claim  that  infants  are  mem- 
bers of  the  church  we  do  not  mean  that  they  are  mem- 
bers enjoying  all  the  privileges  of  the  church.  They  are 
in  God's  great  training  school.  My  children  are  now 
citizens  of  Virginia;  yet  they  do  not  hold  office;  they 
do  not  vote;  they  have  no  voice  in  the  administration 
of  the  affairs  of  State.  Are  they  not  citizens'?  When 
our  boys  who  are  now  citizens  of  the  state  reach  the  age 
of  twenty-one,  if  law-abiding,  they  are  at  once  invested 
with  all  the  privileges  of  citizenship. 

When  baptized  children  furnish  evidence  of  personal 
faith  in  the  Lord  Jesus  Christ,  of  consistent  living,  then 
we  admit  them  to  the  Lord's  Supper. 

Is  it  not  highly  probable  that  children  were  embraced 
in  the  household  baptisms  recorded  in  the  Scriptures  ? 


262  Theology  for  the  People. 

Let  it  be  borne  in  mind  that  the  law  of  infant  church 
membership  has  been  "sanctioned  by  the  practice  of 
nearly  four  thousand  years.  And  even  at  this  present 
day,  the  great  body  of  God's  people  everywhere  hold  fast 
to  this  part  of  the  faith  once  delivered  to  the  saints. 
Presbyterians,  Congregationalists,  Methodists,  Episco- 
palians, Lutherans,  Reformed — fully  eight-tenths  of  the 
Protestant  world  practice  infant  church  membership. 
No  organized  denomination  of  Christians  ever  opposed 
it  until  after  the  beginning  of  the  Reformation  in  the 
sixteenth  century,"  just  a  few  hundred  years  ago. 

The  Anabaptists  of  Germany  date  back  to  about  the 
year  A.  D.  1522.  They  were  called  Anabaptists  because 
they  rebaptized  those  who  had  been  baptized  in  infancy, 
and  thus  opposed  infant  baptism.  At  the  present  day 
infant  baptism  is  opposed  by  the  following:  Baptists, 
Shakers,  Martinites,  Tunkers,  Campbellites,  Dunkards, 
and  Mormons. 

If  asked,  Why  does  the  Baptist  Church  continue  to 
grow?  I  answer:  One  reason  is,  because  the  practice 
of  the  church  is  so  superior  to  its  theory.  In  training 
the  children  it  treats  them  as  if  they  were  members  of 
the  church,  and  yet  formally  denies  them  the  right  of 
membership.  Is  not  this  sufficient?  No.  It  is  a  viola- 
tion of  God's  command.  It  is  hurtful  to  the  parents,  to 
the  children,  and  to  the  church  of  God.  Children  of 
believing  parents  are  members  of  the  church.  On  the 
theory  that  such  children  are  excluded  from  church  mem- 
bership,  how  can  we  account  for  the  significant  silence  of 
the  Jews  '.  The  reply  has  been  made,  that  perhaps  the 
Jews  did  protest,  but  that  the  Bible  gives  no  record  of  it. 
Indeed!     See  what  a  clamor  the  Jews  raised  over  the 


Theology  fob  the  People.  263 

rite  of  circumcision.  Were  they  so  intensely  concerned 
about  the  sign  as  to  be  supremely  indifferent  to  the  bless- 
ing sealed,  viz.,  the  church  membership  of  their  chil- 
dren i     Such  a  supposition  is  incredible. 

Our  Baptist  brethren  take  delight  in  pointing  us  to 
Rev.  xxii.  IS.  We  point  them  to  the  next  verse,  Rev. 
xxii.  19.  We  also  urge  them  to  consider  most  carefully 
Gen.  xvii.  14,  "And  the  uncircumcised  man-child  whose 
flesh  of  his  foreskin  is  not  circumcised,  that  soul  shall 
be  cut  off  from  his  people ;  he  hath  broken  my  covenant." 
Let  the  world  take  the  warxixo. 

The  Confession  says:   "Our  Lord  Jesus  Christ,  in  the 

night  wherein  he  was  betrayed,  instituted  the  sacrament 

of  his  bodv  and  blood,  called  the  Lord's 

Lord'.-;  Supper. 

Supper,  to  be  observed  in  his  church, 
unto  the  end  of  the  world ;  for  the  perpetual  remem- 
brance of  the  sacrifice  of  himself  in  his  death,  the  sealing 
all  benefits  thereof  unto  true  believers,  their  spiritual 
nourishment  and  growth  in  him,  their  further  engage- 
ment in,  and  to  all  duties  which  they  owe  unto  him ; 
and  to  be  a  bond  and  pledge  of  their  communion  with 
him,  and  with  each  other,  as  members  of  his  mystical 
body. 

"In  this  sacrament  Christ  is  not  offered  up  to  his 
Lather,  nor  any  real  sacrifice  made  at  all  for  remission 
of  sins  of  the  quick  or  dead,  but  only  a  commemoration 
of  that  one  offering  up  of  himself,  by  himself,  upon 
the  cross,  once  for  all,  and  a  spiritual  oblation  of  all 
possible  praise  unto  God  for  the  same;  so  that  the 
Popish  sacrifice  of  the  mass,  as  they  call  it,  is  most 
abominably  injurious  to  Christ's  one  only  sacrifice,  the 
alone  propitiation  for  all  the  sins  of  the  elect. 


264  Theology  foe  the  People. 

"The  Lord  Jesus  hath,  in  this  ordinance,  appointed 
his  ministers  to  declare  his  word  of  institution  to  the 
people,  to  pray,  and  bless  the  elements  of  bread  and 
wine,  and  thereby  to  set  them  apart  from  a  common 
to  an  holy  use ;  and  to  take  and  break  the  bread,  to  take 
the  cup,  and  (they  communicating  also  themselves)  to 
give  both  to  the  communicants ;  but  to  none  who  are  not 
then  present  in  the  congregation. 

"Private  masses,  or  receiving  this  sacrament  by  a 
priest,  or  any  other,  alone ;  as  likewise  the  denial  of  the 
cup  to  the  people ;  worshipping  the  elements,  the  lifting 
them  up,  or  carrying  them  about  for  adoration,  and  the 
reserving  them  for  any  pretended  religious  use,  are  all 
contrary  to  the  nature  of  this  sacrament,  and  to  the 
institution  of  Christ. 

"The  outward  elements  in  this  sacrament,  duly  set 
apart  to  the  uses  ordained  by  Christ,  have  such  relation 
to  him  crucified,  as  that  truly,  yet  sacramentally  only, 
they  are  sometimes  called  by  the  name  of  the  things 
they  represent,  to-wit,  the  body  and  blood  of  Christ ; 
albeit,  in  substance  and  nature  they  still  remain  truly, 
and  only,  bread  and  wine,  as  they  were  before. 

"That  doctrine  which  maintains  a  change  of  the  sub- 
stance of  bread  and  wine,  into  the  substance  of  Christ's 
body  and  blood  (commonly  called  transubstantiation) 
by  consecration  of  a  priest,  or  by  any  other  way,  is 
repugnant,  not  to  Scripture  alone,  but  even  to  common 
sense  and  reason ;  overthroweth  the  nature  of  the  sacra- 
ment ;  and  hath  been,  and  is  the  cause  of  manifold  super- 
stitions, yea,  of  gross  idolatries. 

"Worthy  receivers,  outwardly  partaking  of  the  visible 
elements  in  this  sacrament,   do  then  also  inwardlv  bv 


Theology  tor  the  People.       265 

faith,  really  and  indeed,  yet  not  carnally  and  corporally, 
but  spiritually,  receive  and  feed  upon  Christ  crucified, 
and  all  benefits  of  his  death:  the  body  and  blood  of 
Christ  being  then  not  corporally  or  carnally  in,  with. 
or  under  the  bread  and  wine:  yet  as  really,  but  spir- 
itually, present  to  the  faith  of  believers  in  that  ordinance, 
as  the  elements  themselves  are,  to  their  outward  senses. 

"Although  ignorant  and  wicked  men  receive  the  out- 
ward elements  in  this  sacrament,  yet  they  receive  not 
the  thing  signified  thereby;  but  by  their  unworthy 
coming  thereunto  are  guilty  of  the  body  and  blood  of 
the  Lord,  to  their  own  damnation,  wherefore  all  ignorant 
and  ungodly  persons,  as  they  are  unfit  to  enjoy  com- 
munion with  him,  so  are  they  unworthy  of  the  Lord's 
table,  and  cannot,  without  great  sin  against  Christ,  while 
they  remain  such,  partake  of  these  holy  mysteries,  or  be 
admitted  thereunto." 

Concerning  this  sacrament  a  number  of  widely  dif- 
ferent views  are  entertained: 

1.  The  Zwinglian,  which  regards  the  Lord's  Supper 
-  inbolical  only.  It  is  simplv  another  mode  of  pre- 
senting truth ;   in  this  sense  only  is  it  a  means  of  grace. 

i'.  The  Roman  Catholic  Church  teaches  the  doctrine 
of  transubstantiation,  i.  e.,  that  by  the  act  of  the  officiat- 
ing priest  the  elements  of  bread  and  wine  are  changed 
into  the  body  and  blood  of  Christ.  The  Lord's  Supper, 
or  mass,  as  they  style  it,  is  more  than  a  sacrament ;  it  is 
also  a  sacrifice.  Viewed  as  a  sacrament,  it  imparts 
spiritual  nourishment,  and  does  so  ex  opere  operato,  by 
the  act  performed,  i.  e.,  that  the  "sacramental  efficacy 
goes  to  every  human  being  to  whom  the  elements  go  with 
the  proper  words  of  institution,  whether  the  recipient 


266       Theology  for  the  People. 

exercise  faith  or  not."  We  answer,  that  when  Christ 
said,  "This  is  my  body,"  he  means  this  represents  my 
body.  The  consecration  of  the  elements  is  simply  the 
setting  apart  of  these  elements  from  a  common  to  a 
sacramental  use,  and  not  their  transformation  into  the 
literal  body  and  blood  of  the  Lord.  After  the  consecra- 
tion the  elements  still  look  and  taste  like  bread  and 
wine.  If  the  reply  be,  "In  this  case  we  must  discredit 
the  testimony  of  the  two  senses,  seeing  and  tasting,"  I 
would  ask  Roman  Catholics  this  question,  How  do  you 
know  that  Jesus  ever  said,  "This  is  my  body  ?"  If  they 
say,  through  tradition,  did  not  this  involve  the  sense  of 
Inuring?  If  they  say  they  read  it  in  the  Scriptures, 
did  not  this  involve  the  sense  of  seeing?  If  they  are 
going  to  discredit  the  testimony  of  the  senses  in  one 
direction,  they  must  be  consistent,  and  block  all  the 
avenues  through  which  the  soul  holds  communication 
with  the  outside  world. 

A  moment's  reflection  will  show  that  the  dogma  of 
transubstantiation  utterly  destroys  the  nature  of  the 
sacrament.  The  sacrament  is  both  a  sign  and  seal.  If 
the  bread  and  wine  are  changed  into  the  body  and  blood 
of  Christ,  i.  c.,  into  Christ  himself,  there  can  be  no  sign. 

The  Romish  Church  withholds  the  cup  from  the  laity 
for  the  following  reasons  : 

1.  The  cup  is  not  necessary  to  the  completeness  of  the 
sacrament.  Since  the  bread  is  changed  into  the  body  of 
Christ,  the  blood  is  in  the  body;  and  he  who  receives 
the  body  receives  the  blood. 

2.  The  wine  is  changed  into  blood,  and  in  passing  the 
cup  from  one  communicant  to  another,  the  contents 
might  be  spilled  and  trodden  under  foot  of  man;    this 


Theology  foe  the  People.  267 

would  be  a  profanation,  the  avoidance  of  which  justifies 
the  withholding  of  the  cup  from  the  people. 

The  Romish  Church  regards  the  eucharist,  i.  e.,  the 
Lord's  Supper,  or  the  mass,  not  only  as  a  sacrament,  but 
also  as  a  sacrifice,  a  satisfaction  for  sin.  It  erroneously 
supposes  that  the  work  of  Christ  in  making  satisfaction 
for  sin  needs  to  be  constantly  repeated. 

3.  The  Lutheran  view.  This  denies  the  Romish  doc- 
trine of  transubstantiation,  but  asserts  the  doctrine  of 
consubstantiation,  i.  e.,  that  Christ  is  corporeally  present 
in,  with  and  under  the  elements ;  that  while  there  is 
inherent  virtue  in  the  eucharist,  faith  on  the  part  of  the 
communicant  is  essential  to  the  receiving  of  grace. 

4.  The  Reformed  view.  This  is  our  doctrine,  aud  is 
succinctly  stated  in  the  Shorter  Catechism,  "The  Lord's 
Supper  is  a  sacrament,  wherein,  by  giving  and  receiving 
bread  and  wine  according  to  Christ's  appointment,  his 
death  is  showed  forth,  and  the  worthy  receivers  are,  not 
after  a  corporal  and  carnal  manner,  but  by  faith,  made 
partakers  of  his  body  and  blood,  with  all  his  benefits  to 
their  spiritual  nourishment  and  growth  in  grace." 

In  this  sacrament  the  sign  is  the  bread  and  wine  duly 
consecrated,  distributed  and  received.  The  inward 
spiritual  grace  thereby  signified  includes  all  the  benefits 
secured  by  the  sacrificial  death  of  Christ.  This  sacra- 
ment is  also  a  seal  of  the  covenant. 

Says  another,  "In  this  ordinance  we  may  distinguish 
four  loading  ideas : 

"1.  The  memorial  idea.  'Do  this  in  remembrance  of 
me.' 

"2.  The  symbolical  idea.  The  ordinance  speaks  to  us 
of  guilt  and  of  the  atonement. 


268       Theology  foe  the  People. 

"3.  The  social  idea.  It  is  a  communion  of  Christians 
with  their  Lord  and  with  one  another. 

"4.  The  sacramental  idea.  We  use  the  word  'sacra- 
mental' in  this  connection  because  it  serves  better  than 
any  other  to  express  the  thought  that  this  ordinance, 
besides  being  a  memorial  service  and  symbolical  of 
precious  truth,  is  really  a  means  of  grace  to  those  who 
receive  it  in  faith." 

In  1  Cor.  xi.  29,  we  read,  "For  he  that  eateth  and 
drinketh  unworthily,  eateth  and  drinketh  damnation  to 
himself,  not  discerning  the  Lord's  body."  The  word 
u damnation",  is  an  unfortunate  translation.  The  word 
in  the  Greek  means  judgment,  and  stands  without  the 
article.  "It  is  simply  judgment,  not  the  judgment;  not 
eternal  perdition.  The  meaning  obviously  is,  that  the 
unworthy  eater  contracts  guilt;  he  exposes  himself  to 
the  judgments  of  God."  Says  another,  "To  eat  or  drink 
unworthily  is  in  general  to  come  to  the  Lord's  table  in  a 
careless,  irreverent  spirit,  without  the  intention  or  de- 
sire to  commemorate  the  death  of  Christ  as  the  sacrifice 
for  our  sins,  and  without  the  purpose  of  complying  with 
the  engagements  which  we  thereby  assume." 

Because  they  partook  of  the  Lord's  Supper  un- 
worthily, many  of  the  Corinthians  had  incurred  the 
judgments  of  God.  See  verse  30,  "For  this  cause  many 
are  weak  and  sickly  among  you,  and  many  sleep."  Says 
verse  31,  "For  if  we  would  judge  ourselves,  we  should 
not  be  judged,"  i.  e.,  if  we  would  examine  ourselves  as 
taught  in  verse  28,  and  make  due  preparation  for  the 
Lord's  Supper,  we  should  not  be  thus  afflicted. 

Verse  32  states  the  nature  and  design  of  these  judg- 
ments ;    they  were  chastisements  designed  to  bring  the ; 


Theology  for  the  People.  269 

suffering  ones  to  repentance,  "But  when  we  are  judged 
[afflicted]  we  are  chastened  of  the  Lord,  that  we  should 
not  be  condemned  with  the  world,"  i.  e.,  with  unbe- 
lievers. Suppose  in  coming  to  the  Lord's  table  a  believer 
should  fail  in  the  duty  of  self-examination,  and,  in 
consequence,  God  should  place  him  on  a  bed  of  lan- 
guishing for  thirty  days.  This  judgment  would  be  the 
Father's  dealing  with  his  child,  designed  to  bring  the 
sufferer  to  repentance  for  his  sin. 

Suppose,  for  the  same  cause,  the  suffering  of  another 
should  result  in  death.  God's  gracious  design  would  not 
fail  of  accomplishment.  The  child  of  God,  having 
repented  of  his  sin,  would  enter  his  Father's  home  in 
glory,  and  take  his  seat  at  the  marriage  supper  of  the 
Lamb.  If  he  who  comes  to  the  Lord's  Supper  is  not  a 
believer,  of  course  his  guilt  is  greatly  aggravated;  he  is 
treasuring  up  wrath  against  the  day  of  wrath. 

Let  it  be  borne  in  mind  that  we  incur  the  displeasure 
of  God  by  failing  to  read  the  Bible  aright;  by  failing 
to  pray  aright,  as  well  as  by  partaking  of  the  Lord's 
Supper  unworthily.  Trusting,  though  trembling,  child 
of  God,  take  courage.  Divine  love  has  spread  this  rich 
feast,  and  you  are  among  the  invited  guests.  Your 
failure  to  come  in  the  right  spirit  does  not  mean  damna- 
tion, eternal  perdition.  Should  consequent  affliction  be 
visited  upon  you,  it  simply  means  chastisement  sent  in 
love.  Your  Father  makes  no  mistakes.  What  a 
Saviour  ! 

"Do  this,"  he  cried,  "till  time  shall  end, 
In  memory  of  your  dying  Friend ; 
Meet  at  my  table,  and  record 
The  love  of  your  departed  Lord." 


CHAPTER  XV 

The  State  of  Max  After  Death. 

SAYS  the  Confession:  "The  bodies  of  men,  after 
death,  return  to  the  dust,  and  see  corruption ;  but 
their  souls  (which  neither  die  nor  sleep),  having  an  im- 
mortal subsistence,  immediately  return  to  God  who  gave 
them.  The  souls  of  the  righteous,  being  then  made  per- 
fect in  holiness,  are  received  into  the  highest  heavens, 
where  they  behold  the  face  of  God  in  light  and  glory, 
waiting  for  the  full  redemption  of  their  bodies:  and  the 
souls  of  the  wicked  are  cast  into  hell,  where  they  remain 
in  torments  and  utter  darkness,  reserved  to  the  judgment 
of  the  great  day.  Besides  these  two  places  for  souls 
separated  from  their  bodies,  the  Scripture  acknow- 
ledgeth  none." 

Says  the  Larger  Catechism:  "The  righteous  shall 
be  delivered  from  death  itself  at  the  last  day,  and  even 
in  death  are  delivered  from  the  sting  and  curse  of  it ; 
so  that  although  they  die,  yet  it  is  out  of  God's  love,  to 
free  them  perfectly  from  sin  and  misery,  and  to  make 
them  capable  of  further  communion  with  Christ  in  glory, 
which  they  then  enter  upon.  The  communion  in  glory 
with  Christ,  which  the  members  of  the  invisible  church 
enjoy  immediately  after  death,  is  in  that  their  souls 
are  then  made  perfect  in  holiness,  and  received  into  the 
highest  heavens,  where  they  behold  the  face  of  God  in 
light  and  glory:  waiting  for  the  full  redemption  of 
their  bodies,  which  even  in  death  continue  united  to 


Theology  for  the  People.       271 

Christ,  and  rest  in  their  graves  as  in  their  beds,  till  at 
the  last  day  they  be  again  united  to  their  souls.  Whereas 
the  souls  of  the  wicked  are  at  their  death  cast  into  hell, 
where  they  remain  in  torments  and  utter  darkness ;  and 
their  bodies  kept  in  their  graves,  as  in  their  prisons, 
until  the  resurrection  and  judgment  of  the  great  day.7' 
The  truth  here  so  clearly  stated  stands  opposed  to  the 
following  theories : 

1.  The  naturalistic.  This  theory  is  as  follows  :  "That 
on  the  ground  of  the  inherent  capabilities  of  the  soul 
itself,  or  of  some  favorable  effect  of  environment,  such 
moral  changes  may  be  expected  to  occur  after  death  that 
the  universe  of  the  evil  ma}r  thus  by  degrees  be  depopu- 
lated, and  all  the  vast  multitude  of  disembodied  spirits 
be  brought  finally  by  this  process  into  fellowship  with 
the  multitude  of  the  good  in  one  blessed  concourse  of 
holiness  and  bliss  forevermore." 

2.  The  probationary  theory.  The  anticipated  restora- 
tion to  holiness  and  bliss  after  death  is  "not  based  on 
the  inherent  capabilities  of  the  soul,  or  of  some  favorable 
effect  of  environment,  but  simply  on  the  extension  of 
divine  grace  to  sinners  after  death,  and  the  utilizing 
of  the  remedial  agencies  incorporated  in  the  gospel  to 
induce  conviction,  conversion,  and  ultimate  salvation."' 

3.  The  purgatorial  theory.  This  theory,  "as  held  by 
the  Roman  Catholic  Church  since  the  age  of  Gregory, 
relates  not  to  the  great  multitude  of  disembodied  spirits, 
but  simply  to  those  members  of  that  communion  who  are 
not  at  death  sufficiently  sanctified  to  be  worthy  of  admis- 
sion t<>  heaven  itself, — that  middle  class,  to  use  the 
phrase  of  Augustine,  who  are  neither  too  good  to  need 
such  purification,  nor  too  bad  to  have  it  granted  to  them.*' 


272       Theology  for  the  People. 

The  Bomanish  Church  "asserts  the  existence  of  such  a 
place  of  disciplinary  and  purifying  preparation,  in 
which  souls  of  this  class  are  for  a  smaller  or  greater 
period  detained  until  the  process  of  grace  is  completed ; 
and  further  asserts  that  this  sanctifying  process  may 
be  hastened,  and  the  door  of  heaven  earlier  opened, 
through  the  suffrages  of  the  faithful  on  earth,  and  prin- 
cipally through  the  acceptable  sacrifices  of  the  altar  and 
the  saying  of  masses  for  the  dead." 

^Yhat  have  always  been  the  practical  effects  of  this 
unscriptural  doctrine  of  purgatory  ?  Let  another 
answer : 

"(1)  The  abject  subjection  of  the  people  to  the  priest- 
hood. 

"(2)  The  gross  demoralization  of  the  people.  The 
church  is  the  self-appointed  depository  and  dispenser  of 
the  superabundant  merits  of  Christ,  and  the  supereroga- 
tory merits  of  her  eminent  saints.  On  this  foundation 
she  dispenses  the  pains  of  purgatory  to  those  who  pay 
for  past  sins,  or  sells  indulgences  to  those  who  pay  for 
the  liberty  to  sin  in  the  future.  Thus,  the  people  sin 
and  pay,  and  the  priest  takes  the  money  and  remits  the 
penalty.  The  figment  of  a  purgatory  under  the  control 
of  the  priest  is  the  main  source  of  his  hold  upon  the 
fears  of  the  people." 

4.  The  sleep  of  the  soul.  This  theory  claims  that 
from  death  till  the  resurrection  the  soul  is  in  a  state  of 
unconsciousness.  The  Bible  does  speak  of  the  death  of 
the  Christian  as  a  sleep,  but  this  does  not  refer  to  the 
soul.  This  theory  is  refuted  by  the  following  passages 
of  Scripture : 

"I  am  the  God  of  Abraham,  and  the  God  of  Isaac,  and 


Theology  for  the  People.  273 

the  God  of  Jacob.  God  is  not  the  God  of  the  dead,  but 
of  the  living"  (Matt.  xxii.  32). 

In  the  parable  of  the  rich  man  and  Lazarus,  conscious 
existence  after  death  is  clearly  taught  (Luke  xvi. 
19-31).  " To-day  shalt  thou  be  with  rne  in  paradise" 
(Luke  xxiii.  43). 

"Lord  Jesus,  receive  my  spirit"  (Acts  vii.  59). 

"For  I  am  in  a  strait  betwixt  two,  having  a  desire- 
to  depart,  and  to  be  with  Christ ;  which  is  far  better" 
(Phil.  i.  23). 

"We  are  confident,  I  say,  and  willing  rather  to  be 
absent  from  the  body,  and  to  be  present  with  the  Lord"' 
(2  Cor.  v.  8). 


18 


CHAPTER  XVI. 

The  Second  Coming  of  Christ. 

THE  Bible  teaches  that  the  second  coining  of  Christ. 
will  be:  (1)  Personal  (Acts  i.  11).  (2)  Visible 
(Matt.  xxvi.  46.  (3)  Glorious  (Matt.  xxiv.  30 ;  1  Thess. 
iv.  16). 

The  date  of  his  coming  is  unknown  (Luke  xii.  40; 
Mark  xiii.  32).  This  is  not  inconsistent  with  Matt 
xxiv.  34.  "Verily  I  Bay  unto  you  this  generation  shall 
not  pass  till  all  these  things  be  fulfilled."  This  probably 
means  that  the  present  generation  would  see  the  begin- 
ning of  the  fulfilment  of  the  prophecies.  "In  a  certain 
sense  this  whole  prophetic  scheme  should  be  verified 
before  the  end  of  the  contemporary  generation.'-' 

Let  us  note  certain  events  which  will  precede  the 
second  coming  of  Christ : 

1.  The  universal  proclamation  of  the  gospel  (Matt 
xxiv.  14). 

2.  The  conversion  of  the  Jews  (Eom.  xi.  25.  26). 
Says  another.  "The  rejection  of  the  Jews  was  the 
occasion  of  the  conversion  of  the  Gentiles ;  and  the 
conversion  of  the  Gentiles  is  to  be  the  occasion  of  the 
restoration  of  the  Jews." 

The  Scriptures  do  not  warrant  the  belief  that  the 
Jews  will  be  restored  to  their  own  land,  and  constituted 
a  distinct  nation. 

3.  The  overthrow  of  antichrist.      (^See  2   Thess.   ii. 


Theology  for  the  People.  275 

1-10.)  Who,  or  what,  is  antichrist  ?  (Kead  1  John  ii. 
22;    1  John  iv.  3 ;    2  John,  7.) 

It  appears  from  Scripture  that  antichrist  is  not  an 
individual,  but  a  corporation  or  institution.  No  one 
man  would  live  long  enough  to  accomplish  the  work 
assigned  to  antichrist  in  prophecy. 

Antichrist  seems  to  be  an  ecclesiastical  power.  When 
the  Confession  says  that  the  pope  of  Rome  is  in  no  sense 
the  head  of  the  church ;  "but  is  that  antichrist,  that 
man  of  sin,  and  son  of  perdition,  that  exalteth  himself 
in  the  church  against  Christ,  and  all  that  is  called  God," 
the  authors  of  the  Confession  must  have  meant  that  the 
"papal  system  is  in  spirit,  form  and  effect  wholly  anti- 
Christian." 

4.  Millennium.  Millennialists  hold  that  a  period  is 
approaching  during  which  "the  gospel  is  to  exercise  an 
influence  over  all  branches  of  the  human  family,  iin- 
measureabry  more  extensive  and  more  thoroughly  trans- 
forming than  any  it  has  realized  in  times  past.  This 
end  is  to  be  gradually  attained  through  the  spiritual 
presence  of  Christ  in  the  ordinary  dispensations  of 
providence,  and  ministrations  of  his  church.  This  gen- 
eral prevalency  of  the  gospel  will  continue  one  thousand 
years — millennium.  At  the  end  of  this  period,  and 
before  the  coming  of  Christ,  there  will  be  a  short  season 
of  apostasy;  a  violent  conflict  between  the  kingdoms  of 
light  and  darkness." 

The  following,  with  perhaps  slight  modifications,  is 
the  view  of  premillennialists:  "That  at  some  time,  vari- 
ously estimated,  Christ  will  suddenly  appear,  and  com- 
mence his  reign  of  one  thousand  years  in  Jerusalem. 
The  dead  in  Christ  (only  the  martyrs,  some  say)  will 


276  Theology  foe  the  People. 

rise  and  reign  with  him  on  the  earth — a  period  of  great 
prosperity  and  happiness.  After  this  period  there  will 
be  a  short  season  of  apostasy;  then  the  resurrection  of 
the  "rest  of  the  dead" —  i.  e.,  the  wicked — will  occur." 

To  state  the  question  differently,  millennialists  hold 
that  Christ  will  not  come  till  the  close  of  the  millen- 
nium ;  pre-millennialists  maintain  that  Christ  will 
appear  at  the  beginning  of  the  millennium. 

In  my  humble  judgment,  the  Bible  does  not  teach  that 
Christ  will  come  at  the  beginning  of  the  millennium. 
Space  will  not  permit  an  exhaustive  treatment  of  the 
subject.  It  might  be  well,  however,  to  call  the  reader's 
attention  to  Rev.  xx.  1-10,  and  give  the  usual  interpre- 
tation : 

"Christ  has  in  reserve  for  his  church  a  period  of 
universal  expansion  and  of  preeminent  spiritual  pros- 
perity, when  the  spirit  and  character  of  the  noble  army 
of  martyrs  shall  be  reproduced  again  in  the  great  body 
of  God's  people  in  an  unprecedented  measure,  and  when 
these  martyrs  shall,  in  the  general  triumph  of  their 
cause,  and  in  the  overthrow  of  that  of  their  enemies, 
receive  judgment  over  their  foes,  and  reign  in  the  earth ; 
while  the  party  of  Satan,  'the  rest  of  the  dead,'  shall  not 
flourish  again  until  the  thousand  years  be  ended,  when 
it  shall  prevail  again  for  a  little  season." 

In  favor  of  the  spiritual  interpretation  of  this  passage 
of  Scripture  the  following  reasons  have  been  assigned: 

"1.   The  passage  occurs  in  a  highly  figurative  book. 

"2.  The  spiritual  interpretation  is  consistent  with  all 
other  explicit  teachings  of  the  Bible. 

"3.  The  same  figure — life  again  from  the  dead — is 
frequently  used  in  Scripture  to  express  the  idea  of  the 


Theology  for  the  People.       277 

spiritual  revival  of  the  church.  (Ezek.  xxxvii.  12-14; 
Horn.  xi.  15.) 

"4.  Two  resurrections  are  nowhere  else  taught  in  the 
Bible. 

"5.  Consistent  with  what  the  Bible  teaches  as  to  the 
nature  of  the  resurrection  body,  i.  e.,  spiritual,  not  flesh 
and  blood.  A  literal  interpretation  would  make  the 
saints  rise  and  reign  in  the  flesh,  and  in  this  world  as 
now  constituted." 

If,  in  the  interpretation  of  this  passage,  we  follow 
"the  torch  of  the  literalist,"  it  will  prove  an  ignis  fatuus, 
leading  us  into  the  realm  of  mist  and  uncertainty. 

Let  me  state,  however,  that  in  the  church  to-day  a 
number  of  noble,  consecrated  men  hold  firmly  to  the  pre- 
millennial  view.  In  fact,  the  late  scholarly  Dr.  Peck 
a  few  years-  ago  informed  the  writer  that-  at  one  stage  of 
his  life  he  held  to  the  theory  of  pre-millennialism ;  but, 
after  careful  investigation,  discarded  the  view. 

So  far,  we  have  noted  four  events  which,  in  our  judg- 
ment will  precede  the  seeond  coming  of  Christ. 

Let  us  now  consider  a  number  of  concurrent  events : 

1.  Resurrection  of  the  dead. 

2.  The  last  judgment. 

3.  The  end  of  the  world. 

4.  Consummation  of  Christ's  kingdom. 


CHAPTER  XVII. 

The  Resurrection  of  the  Dead. 

"AT  the  last  day,  such  as  are  found  alive  shall  not 

A  die,  but  be  changed:  and  all  the  dead  shall  be 
raised  up  with  the  self -same  bodies,  and  none  other, 
although  with  different  qualities,  which  shall  be  united 
again  to  their  souls  forever.  The  bodies  of  the  unjust 
shall,  by  the  power  of  Christ,  be  raised  to  dishonour; 
the  bodies  of  the  just,  by  his  Spirit,  unto  honour,  and 
be  made  conformable  to  his  own  glorious  body." 

In  this  statement  of  the  Confession  we  are  taught 
that  at  the  last  day  there  will  be  a  simultaneous  resur- 
rection of  all  the  dead,  of  the  just  and  the  unjust.  Those 
that  are  found  alive  shall  not  die,  but  be  changed 
(1  Thess.  iv.  IT;    1  Cor.  xv.  51,  52). 

That  the  "self-same  bodies"  that  are  buried  in  the 
earth  shall  be  raised  and  reunited  to  their  souls ;  in  the 
resurrection  body  there  is  a  change  of  qualities,  but  no 
loss  of  identity.  The  bodies  of  believers  shall  be  made 
like  Christ's  glorious  body.  These  bodies  will  be  '"spir- 
itual," suited  to  the  indwelling  of  pure,  blood-washed 
spirits.  The  bodies  of  the  unjust  shall  be  "raised  to 
dishonour." 

The  Bible  does  not  teach  that  there  will  be  two  resur- 
rections. (Read  John  v.  28,  29;  Matt.  xxv.  31,  32.) 
What  is  the  meaning  of  1  Thess.  iv.  16,  17  ?  "The  dead 
in  Christ  shall  rise  first,"  i.  e.,  before  those  alive  shall 
be  caught  up,"  etc.     In  this  respect  the  living  will  have 


Theology  foe  the  People.  279 

no  advantage  over  the  dead.  It  does  not  mean  that  the 
dead  in  Christ  shall  rise  before  the  resurrection  of  the 
dead  who  are  not  in  Christ. 

Read  1  Cor.  xv.  23,  21,  "But  every  man  in  his  own 
order:  Christ  the  first-fruits;  afterward  they  that  are 
Christ's  at  his  coming.  Then  cometh  the  end/'  i.  e., 
the  end  of  the  world,  not  of  the  resurrection.  Note  under 
the  head  of  Millenium  the  interpretation  of  Rev.  xx. 
1-10. 

The  glorious  doctrine  of  the  resurrection  is  "so 
wrought  into  the  warp  and  woof  of  the  Scriptures,  that 
it  could  not  be  torn  out  without  working  irreparable 
damage  to  the  entire  structure.  The  identity  of  the 
resurrection  body  with  the  body  as  now  constituted  will 
not  be  an  identity  of  atoms  or  of  material  substance, 
but  rather  of  the  principle  of  life,  or  of  organization. 
That  the  body  of  the  resurrection  will  correspond  to  the 
individuality  of  the  earthly  person  in  every  essential 
quality,  is  all  Scripture  warrants  us  in  affirming." 

Concerning  the  nature  of  the  resurrection  body  of  the 
impenitent,  the  Scriptures  are  silent.  An  esteemed  in- 
structor in  Princeton  Seminary,  Dr.  A.  A.  Hodge,  ex- 
pressed with  enthusiasm  his  belief  that  the  resurrection 
body  of  the  Christian  will  be  rendered  perfect  as  the 
organ  of  the  soul  in — (1)  Perception.  (2)  Volition. 
(3)  Expression. 

Says  1  Cor.  xv.  13,  41,  "It  is  sown  in  dishonour,  it 
is  raised  in  glory;  it  is  sown  in  weakness,  it  is  raised 
in  power.  It  is  sown  a  natural  body;  it  is  raised  a 
spiritual  body."  The  resurrection  will  put  an  end  to  the 
infirmities  which  now  attach  to  these  poor,  frail,  maimed, 
stooped,  diseased  bodies  of  God's  children.     Our  belief 


2S0  Theology  foe  the  People. 

in  the  doctrine  of  the  resurrection  is  founded  on  the 
Word  of  God.  Let  us  not  question  his  wisdom,  power 
and  faithfulness.  We  readily  accept  the  doctrine  of  the 
creation  of  the  body.  "Well,  then,  if  what  never  before 
existed  now  exists,  why  may  not  that  which  once  existed, 
exist  again  ?" 

"My  flesh  shall  slumber  in  the  ground, 
Till  the  last  trumpet's  joyful  sound; 
Then  burst  the  chains,  with  sweet  surprise, 
And  in  mv  Saviour's  image  rise." 


CHAPTER    XVIII 

The  Last  Judgment. 

"/^1  OD  hath  appointed  a  day,  wherein  he  will  judge 
VJT  the  world  in  righteousness  by  Jesus  Christ,  to 
whom  all  power  and  judgment  is  given  of  the  Father. 
In  which  day,  not  only  the  apostate  angels  shall  be 
judged,  but  likewise  all  persons,  that  have  lived  upon 
earth,  shall  appear  before  the  tribunal  of  Christ,  to  give 
an  account  of  their  thoughts,  words  and  deeds ;  and  to 
receive  according  to  what  they  have  done  in  the  body, 
whether  good  or  evil. 

"The  end  of  God's  appointing  this  day  is  for  the 
manifestation  of  the  glory  of  his  mercy  in  the  eternal 
salvation  of  the  elect ;  and  of  his  justice  in  the  damna- 
tion of  the  reprobate,  who  are  wicked  and  disobedient. 
For  then  shall  the  righteous  go  into  everlasting  life,  and 
receive  that  fulness  of  joy  and  refreshing  which  shall 
come  from  the  presence  of  the  Lord ;  but  the  wicked 
who  know  not  God,  and  obey  not  the  gospel  of  Jesus 
Christ,  shall  be  cast  into  eternal  torments,  and  be  pun- 
ished with  everlasting  destruction  from  the  presence  of 
the  Lord,  and  from  the  glory  of  his  power. 

"As  Christ  would  have  us  to  be  certainly  persuaded 
that  there  shall  be  a  day  of  judgment,  both  to  deter  all 
men  from  sin,  and  for  the  greater  consolation  of  the 
godly  in  their  adversity;  so  will  he  have  that  day  un- 
known to  men,  that  they  may  shake  off  all  carnal 
security,  and  be  always  watchful,  because  they  know  not 


282  Theology  for  the  People. 

at  what  hour  the  Lord  will  come ;   and  may  be  ever  pre- 
pared to  say,  Come,  Lord  Jesus,  come  quickly." 
This  chapter  in  the  Confession  teaches — 

1.  That  God  has  appointed  a  day  of  general  judgment. 

2.  That  he  has  committed  this  judgment  into  the 
hands  of  Christ. 

3.  That  the  parties  to  be  judged  are  the  apostate 
angels  and  all  persons  that  have  lived  upon  earth. 

4.  That  judgment  will  relate  to  thoughts,  words  and 
deeds. 

5.  The  great  end  of  God  in  appointing  the  judgment 
day  is  the  manifestation  of  the  glory  of  his  mercy  in  the 
salvation  of  his  people,  and  of  his  justice  in  the  con- 
demnation of  the  reprobate. 

6.  Immediately  after  the  judgment,  "the  righteous 
go  into  everlasting  life,  and  receive  that  fulness  of  joy 
and  refreshing  which  shall  come  from  the  presence  of 
the  Lord." 

7.  Just  after  the  close  of  the  judgment  "the  wicked 
shall  be  cast  into  eternal  torments,  and  be  punished 
with  everlasting  destruction  from  the  presence  of  the 
Lord,  and  from  the  glory  of  his  power." 

8.  The  time  of  this  solemn  transaction  is  unknown  to 
the  human  race,  that  men  "may  shake  off  all  carnal 
security,  and  be  always  watchful."  (See  1  Thess.  v.  2; 
2  Peter  iii.  10;  Matt.  xxiv.  36.)  It  is  worthy  of  note 
that  the  Scriptures  are  silent  on  the  subject  of  the 
judging  of  the  holy  angels.  Those  who  are  to  be  judged 
are  those  who  have  sinned.  The  question  has  repeatedly 
been  asked,  "Will  the  sins  of  the  righteous,  already  par- 
doned in  Christ,  be  made  public  on  the  day  of  judg- 
ment ?"     Dr.  Dabney  thinks  they  will.     Dr.  Peck  that 


Theology  for  the  People.  283 

they  will  not;  still  he  affirms  that  the  question  cannot 
be  satisfactorily  answered.  The  following  arguments 
have  been  adduced  in  favor  of  the  view  that  the  par- 
doned sins  of  Christians  will  be  made  public : 

1.  The  Bible  teaches  that  "God  will  bring  every  work 
into  judgment,  with  every  secret  thing,  whether  it  be 
good,  or  whether  it  be  evil." 

2.  "That  justice  seems  to  require  that  there  should 
be  an  impartial  review  of  the  conduct  of  each  indi- 
vidual." 

3.  "To  recall  the  memory  of  the  sins  of  the  saints  will 
display  the  virtue  of  the  atoning  blood  of  Christ,  and 
the  riches  of  the  grace  of  God,  through  which  they  have 
been  pardoned." 

4.  In  many  cases  the  saved  and  the  unsaved  have  been 
associated  in  the  same  sins ;  that  the  sins  of  the  latter 
could  not  be  made  public  without  also  publishing  the 
sins  of  the  former. 

5.  That  some  of  the  sins  of  believers  "are  already 
made  public  in  the  Scriptures,  and  are  held  up  as  a 
spectacle  to  all  generations." 

6.  That  the  publication  of  pardoned  sins  "would 
excite  no  feeling  of  shame,  because  God  has  fully  re- 
mitted their  trespasses,  and  the  redeemed  glory  in  the 
righteousness  of  Christ,  with  which  they  are  adorned." 

Those  who  maintain  that  these  sins  will  not  be  made 
public  hold — 

1.  That  while  the  good  works  of  the  saints  will  be 
mentioned,  nowhere  in  the  account  given  by  Jesus  in 
Matt.  xxv.  31-40  (the  account  of  the  general  judgment) 
is  there  any  reference  to  the  sins  of  God's  people. 

2.  "That  the  remission  of  them  is  expressed  in  such 


284  Theology  for  the  People. 

terms  as  imply  that  they  are  henceforth  to  be  forever 
concealed,  for  they  are  'cast  into  the  depths  of  the  sea, 
and  are  to  be  remembered  no  more.'  " 

3.  "That  it  is  not  consonant  to  the  character  of  the 
Judge,  who  is  also  the  propitiation  for  their  sins,  to 
suppose  that  he  will  bring  them  to  light  in  a  manner  so 
public." 

4.  "That,  notwithstanding  their  full  acquittal,  we 
could  not  conceive  the  saints  not  to  be  affected  with 
shame,  if  their  crimes,  the  recollection  of  which  has 
often  made  them  blush  and  hang  down  their  heads,  were 
exposed  to  the  view  of  the  universe." 

Strictly  speaking,  the  judgment  day  is  not  a  day  of 
trial.  Says  John  iii.  18,  "He  that  believeth  on  him  is 
not  condemned ;  but  he  that  believeth  not  is  condemned 
already."  We  are  in  one  or  the  other  of  these  conditions 
before  we  reach  the  judgment  day.  In  Rom.  ii.  5  and 
Jude  15  we  are  taught  that  the  judgment  day  is  the  day 
on  which  God  will  "reveal"  and  "execute"  his  "righteous 
judgment." 

The  Scriptures  teach  that  the  rule  of  judgment  will 
be  the  revealed  will  of  God.  The  Gentiles  who  had  not 
the  written  law  will  be  judged  by  the  law  written  on 
their  hearts. 

The  Jews  of  the  Old  Testament  will  be  judged  by 
the  law  written  on  the  heart  and  by  the  Old  Testament 
alone. 

Those  who  have  enjoyed  the  gospel  in  addition  to  the 
law  written  on  the  heart  and  the  Old  Testament,  shall 
be  judged  by  dll  three. 

To  whom  much  is  given,  of  him  shall  much  be  re- 
quired.   In  Matt.  xxv.  31-4G,  the  righteous  are  acquitted 


Theology  foe  the  People.  285 

because  they  "have  performed  to  God's  suffering  chil- 
dren acts  of  beneficence  and  charity."  The  wicked  are 
condemned  because  they  have  failed  to  perform  such 
acts.  Does  this  procedure  favor  the  doctrine  of  justifica- 
tion by  works  ?  Certainly  not.  The  difficulty  is  only 
apparent,  and  vanishes  at  once  when  we  consider  the 
design  of  the  judgment.  The  mere  distribution  of  re- 
wards and  punishments  might  be  accomplished  without 
a  general  judgment.  The  design  of  this  great  day  is 
not  merely  to  exercise  justice,  but  to  convince  the  assem- 
bled universe  that  it  is  exercised.  Faith  must  be  made 
manifest  by  its  fruits.  Since  the  spectators  cannot  read 
the  secrets  of  the  heart,  its  contrition,  faith  and  love, 
"the  sentence  must  be  regulated  according  to  some  exter- 
nal and  visible  conduct,  which  is  cognizable  by  creatures, 
and  is  a  proper  test  of  regenerate  character.  It  is  notice- 
able that  not  all  righteous  conduct,  but  only  one  kind, 
is  mentioned  as  the  test,  viz.,  works  of  charity.  And 
this  is  most  appropriate,  not  only  because  they  are  accu- 
rate tests  of  true  holiness,  but  because  it  was  most  proper 
that  in  a  judgment  where  the  acquittal  can  in  no  case 
occur,  except  through  divine  grace  and  pardon,  a  dis- 
position to  mercy  should  be  required  of  those  who  hope 
for  acceptance."  See  James  ii.  13,  "For  he  shall  have 
judgment  without  mercy,  that  hath  shewed  no  mercy." 
Says  Dr.  Dabney,  "There  seems  to  be  a  sense  in  which 
the  saints  will  sit  and  judge  with  Christ.  (See  Ps.  cxlix. 
6-9  ;  1  Cor.  vi.  2,  3  ;  Rev.  xx.  4.)  We  suppose  no  one 
will  understand  from  these  passages  that  Christians  can, 
or  will,  exercise  those  incommunicable  fimctions  of 
searching  hearts,  apportioning  infinite  penalties  to  in- 
finite demerits,  and  executing  the  sentence  with  almighty 


286  Theology  for  the  People. 

power.  They  share,  by  a  sort  of  reflected  dignity,  the 
exaltation  of  their  Elder  Brother.  Having  had  their 
own  acquittal  and  adoption  first  declared,  they  are 
placed  in  the  post  of  honor,  represented  as  Christ's  right 
hand,  and  there  concur  as  assessors  with  Christ  in  the 
remainder  of  the  transaction." 

Says  the  Larger  Catechism,  "At  the  day  of  judgment, 
the  wicked  shall  be  set  on  Christ's  left  hand,  and  upon 
clear  evidence  and  full  conviction  of  their  own  con- 
sciences, shall  have  the  fearful,  but  just,  sentence  of 
condemnation  pronounced  against  them ;  and  thereupon 
shall  be  cast  out  from  the  favorable  presence  of  God, 
and  the  glorious  fellowship  with  Christ,  his  saints,  and 
all  his  holy  angels,  into  hell,  to  be  punished  with  un- 
speakable torments,  both  of  body  and  soul,  with  the 
devil  and  his  angels  forever." 

The  Larger  Catechism  also  says,  "At  the  day  of  judg- 
ment the  righteous  being  caught  up  to  Christ  in  the 
clouds,  shall  be  set  on  his  right  hand,  and  there  openly 
acknowledged  and  acquitted,  shall  join  with  him  in  the 
judging  of  reprobate  angels  and  men;  and  shall  be 
received  into  heaven,  where  they  shall  be  fully  and 
forever  freed  from  all  sin  and  misery ;  filled  with  incon- 
ceivable joys ;  made  perfectly  holy  and  happy  both  in 
body  and  soul,  in  the  company  of  innumerable  saints 
and  angels,  but  especially  in  the  immediate  vision  and 
fruition  of  God  the  Father,  of  our  Lord  Jesus  Christ, 
and  of  the  Holy  Spirit,  to  all  eternity." 

In  Matt.  xxv.  46  we  read,  "And  these  shall  go  away 
into  everlasting  punishment ;  but  the  righteous  into  life 
eternal." 

Repeated  attempts  have  been  made  to  eliminate  the 


Theology  foe  the  People.       287 

doctrine  of  eternal  punishment  from  the  Word  of  God. 
If  the  torments  of  hell  axe  not  eternal,  neither  is  the 
bliss  of  heaven. 

The  Saviour  himself  in  the  Scriptures  lavs  frequent 
and  tremendous  emphasis  on  the  awful  fact  of  an  eternal 
hell.    He  loves  too  deeply  not  to  utter  a  note  of  warning. 

Says  another,  "We  have  no  more  reason  for  believing 
in  the  fact  of  heaven  than  for  believing  in  the  fact  of 
hell ;  the  same  Scriptures  which  reveal  the  one,  reveal 
the  other ;  both  facts  rest  on  the  same  foundation ;  yet 
over  the  abyss  of  hell  there  rest  eternal  shadows,  while 
on  the  summits  of  heaven  eternal  sunshine,  everlasting 
giory,  abides." 


CHAPTER  XIX. 

The  End  of  the  World. 

IN  2  Peter  iii.  10  we  read,  ''But  the  day  of  the  Lord 
will  come  as  a  thief  in  the  night ;  in  the  which  the 
heavens  shall  pass  away  with  a  great  noise,  and  the 
elements  shall  melt  with  fervent  heat,  the  earth  also  and 
the  works  that  are  therein  shall  be  burned  up."  Says 
verse  13,  "Nevertheless,  we,  according  to  his  promise, 
look  for  new  heavens  and  a  new  earth,  wherein  dwelleth 
righteousness." 

Are  we  here  taught  that  the  whole  existing  universe 
is  to  be  destroyed  ?  The  majority  of  Bible  students 
discard  this  view.  The  common  view  is  substantially  as 
follows:  "This  earth,  with  its  atmosphere,  is  to  be  sub- 
jected to  intense  heat,  which  will  radically  change  its 
present  physical  condition;  new  heavens  and  a  new 
earth  will  appear ;  in  this  new  state  of  things  the  'crea- 
ture' will  be  delivered  from  the  bondage  of  corruption 
(Rom.  viii.  19-23)  ;  the  new  earth  will  be  adapted  to 
the  spiritual  or  resurrection  bodies  of  God's  children." 

Read  Rom.  viii.  19-23.  What  is  meant  by  creature 
in  this  passage  ?    Says  Dr.  Hodge : 

1.  It  does  not  mean  angels;  they  are  not  burdened 
with  the  consequences  of  man's  apostasy,  nor  can  they 
be  represented  as  longing  for  deliverance  from  that 
burden. 

2.  It  does  not  mean  believers,  because  the  creature 
and  believers  are  clearly  distinguished  in  verses  22,  23. 


Theology  fok  the  People.  289 

3.  It  does  not  mean  the  race  of  mankind  as  distin- 
guished from  Christians.  The  wicked  have  no  earnest 
expectation  or  desire  for  the  manifestation  of  the  sons  of 
God.  Says  verse  20,  "For  the  creature  was  made  sub- 
ject to  vanity  not  avillingly/''  This  could  not  be 
affirmed  of  the  impenitent;   they  are  free  agents. 

By  creature  we  understand,  "The  earth,  with  all. 

IT      CONTAINS,     ANIMATE     AND     INANIMATE,      MAN      EX- 
CEPTED.'''' 

"The  sacred  writers  frequently  represent  the  whole 
creation  as  a  sentient  being,  rejoicing  in  God's  favor, 
trembling  at  his  anger,  speaking  aloud  his  praise." 
Says  Is.  lv.  11,  "The  mountains  and  the  hills  shall 
break  forth  before  you  into  singing,  and  all  the  trees  of 
the  fields  shall  clap  their  hands." 

This  earth  shared  in  the  penalty  of  the  fall.  "Cursed 
is  the  earth  for  thy  sake"  (Gen.  viii.  17).  "How  long 
shall  the  land  mourn  and  the  herbs  of  every  field  wither, 
for  the  wickedness  of  them  that  dwell  therein"  (Jer. 
xii.  4). 

In  Rom.  viii.  20  three  reasons  are  assigned  why  the 
creature  waits  for  the  manifestation  of  the  sons  of  God, 
i.  e.}  "the  time  when  they  shall  be  manifested  in  their 
true  character  and  glory  as  his  sons." 

1.  The  "creature"  is  now  subject  to  vanity,  i.  e.,  "to 
physical  frailty  and  degradation." 

2.  This  subjection  was  not  voluntary,  but  was  imposed 
by  God. 

3.  It  was  not  designed  to  be  final;   it  was  "subjected 

in  hope."    It  was  not  a  hopeless  subjection,  because,  as 

taught  in  verse  21,  "the  creature  itself  also  shall  be 

delivered  from  the  bondage  of  corruption  into  the  glo- 
19 


200       Theology  for  the  People. 

rious  liberty  of  the  children  of  God."  "Bondage  of  cor- 
ruption," i.  e.}  "bondage  to  corruption,  state  of  frailty 
and  degradation."  "The  creature,  then,  is  to  be  partaker 
in  some  way,  according  to  its  nature,  of  the  glories  in 
reserve  for  the  sons  of  God."  If  it  be  objected  that  this 
earth  in  its  altered  and  purified  state  cannot  be  the  Chris- 
tian's eternal  home,  for  the  reason  that  heaven  is  repre- 
sented as  being  above,  we  answer,  "Such  words  as  "up," 
"above,"  "ascend,"  etc.,  are  not  conclusive  as  to  the  loca- 
tion of  heaven.  What  is  above  to  us  is  below  to  our 
antipodes,  in  whose  place  we  shall  be  in  twelve  hours." 

The  phrase,  "burned  up,"  in  2  Peter  iii.  10,  does  not 
mean  annihilation.  "Combustion  is  not  a  destruction 
of  substance;  it  is  merely  a  change  of  state  or  con- 
dition." 

In  Gen.  vi.  13,  God  says,  "I  will  destroy  them  with 
the  earth."  The  earth  was  not  annihilated.  In  Heb. 
ii.  14,  we  read,  "That  through  death  he  might  destroy 
him  that  had  the  power  of  death,  that  is,  the  devil." 
This  does  not  mean  annihilation.  "To  destroy  is  to 
ruin.  A  thing  is  ruined  when  it  is  rendered  unfit  for 
use,  no  longer  answers  the  end  for  which  it  was  designed. 
A  ship  at  sea,  dismasted,  rudderless,  its  sides  battered 
in,  is  ruined,  not  annihilated.  A  man  destroys  himself 
when  he  ruins  his  health,  squanders  his  property,  de- 
bases his  character,  unfits  himself  for  life's  duty.  A 
soul  is  destroyed  when  it  is  reprobated,  alienated  from 
God,  rendered  a  fit  companion  for  the  devil  and  his 
angels.  This  does  not  mean  annihilation.  Certain  por- 
tions of  God's  Word  seem  to  speak  of  this  earth  as  a 
permanent  structure  given  to  man  for  his  home." 

The  Bible  brings  Christ  back  to  earth  in  visible  form 


Theology  for  the  People.       291 

on  the  great  judgment  day,  but  says  nothing  of  his  de- 
parture after  the  judgment.  As  this  earth  was  the  scene 
of  his  humiliation,  his  intense  suffering  and  cruel  death, 
is  there  not,  at  least,  a  poetic  fitness  in  making  it  the 
scene  of  his  final  triumph  ? 

Says  Dr.  Dabney,  "This  conclusion  gives  us  a  noble 
view  of  the  immutability  of  God's  purpose  of  grace,  and 
the  glory  of  his  victory  over  sin  and  Satan.  This  planet 
was  fashioned  to  be  man's  heritage ;  and  a  part  of  it,  at 
least,  adorned  with  the  beauties  of  paradise  for  his  home. 
Satan  sought  to  mar  the  divine  plan  by  the  seduction 
of  our  first  parents.  For  long  ages  he  has  seemed  to 
triumph,  and  has  filled  his  usurped  dominion  with  crime 
and  misery.  But  his  insolent  invasion  is  not  to  be 
destined  to  obstruct  the  Almighty's  beneficent  design. 
The  intrusion  will  be  in  vain.  God's  purpose  shall  be 
executed.  Messiah  will  come  and  reestablish  his  throne 
in  the  midst  of  his  scarred  and  ravaged  realm ;  he  will 
cleanse  away  every  stain  of  sin  and  death,  and  make 
this  earth  bloom  forever  with  more  than  its  pristine 
splendor,  so  that  the  very  plan  which  was  initiated  when 
the  morning  stars  sang  together,  and  the  sons  of  God 
shouted  for  joy,  will  stand  for  everlasting  ages." 


CHAPTER  XX. 

The  Consummation  of  Christ's  Kingdom. 

IN  1  Cot.  xv.  24,  25  we  read,  "Then  cometh  the  end, 
•when  he  shall  have  delivered  up  the  kingdom  to 
God,  even  the  Father ;  when  he  shall  have  put  down  all 
rule  and  all  authority  and  power.  For  he  must  reign 
till  he  hath  put  all  enemies  under  his  feet." 

The  majority  of  Bible  students  hold  that  "the  end" 
here  mentioned  means  "the  close  of  the  present  order  of 
things;  the  consummation  of  the  work  of  redemp- 
tion." 

The  passage  teaches  that  Christ  will  deliver  up  the 
kingdom  to  the  Father.  Since  the  Bible  so  clearly 
teaches  that  Christ's  kingdom  is  an  everlasting  kingdom, 
the  question  naturally  arises,  In  what  sense  can  it  be 
delivered  up  ?  Says  another,  "It  must  be  remembered 
that  the  Scriptures  speak  of  a  three-fold  kingdom  as 
belonging  to  Christ: 

1.  That  which  necessarily  belongs  to  him  as  a  divine 
person,  extending  over  all  creatures,  and  of  which  he 
can  never  divest  himself. 

2.  That  which  belongs  to  him  as  the  incarnate  Son  of 
God,  extending  over  his  own  people.  This  also  is  ever- 
lasting. He  will  forever  remain  the  head  and  sovereign 
of  the  redeemed. 

3.  That  dominion  to  which  he  was  exalted  after  his 
resurrection,  when  all  power  in  heaven  and  earth  was 


Theology  for  the  People.  293 

committed  to  his  hands.  This  kingdom,  which  he  exer- 
cises as  the  Theanthropos  (God-man,  Mediator),  and 
which  extends  over  all  principalities  and  powers,  he  is 
to  deliver  up  when  the  work  of  redemption  is  accom- 
plished. 1  Cor.  xv.  25  assigns  the  reason  why  Christ 
cannot  relinquish  his  dominion  over  the  universe  as 
Mediator  until  the  end  comes,  and  why  he  will  then 
deliver  it  up,  "for  he  must  reign  till  he  hath  put  all 
enemies  under  his  feet." 

"He  must  put  down  all  rule  and  authority  and 
power." 

"All  hostile  powers,  whether  demoniacal  or  human, 
must  be  effectually  subdued,  deprived  of  all  power  to 
disturb  the  harmony  of  his  kingdom." 

The  subjection  of  the  Son  spoken  of  in  verse  28  is 
"not  the  subjection  of  the  Son  as  8 on,  but  of  the  Son 
■as  incarnate;  and  the  subjection  itself  is  official,  and, 
therefore,  perfectly  consistent  with  equality  of 
nature." 

The  official  subordination  of  the  Son  as  Mediator  was 
voluntary,  and  is  in  complete  accord  with  the  doctrine  of 
Scripture  that  the  three  persons  in  the  Godhead  are  one 
God,  the  same  in  substance,  equal  in  power  and  glory. 

Christ's  mediatorial  kingdom,  whose  public,  formal 
inauguration  dates  from  his  ascension  and  session  at  the 
right  hand  of  his  Father,  is  presented  in  Scripture  in 
three  different  aspects — 

"1.  Viewed  as  extending  over  all  creatures,  it  is  a 
kingdom  of  power. 

"2.  Viewed  in  relation  to  his  own  people  on  earth,  it 
is  the  kingdom  of  grace. 

"3.    Viewed  in   relation  to  the  whole  body  of  the 


294  Theology  foe  the  People. 

redeemed,  when  the  work  of  redemption  is  completed,, 
it  is  the  kingdom  of  glory.''' 

This  kingdom  is  the  consummation  of  his  providential 
and  gracious  administration. 

"There'll  be  songs  of  greeting  when  Jesus  comes. 
And  a  joyful  meeting  when  Jesus  comes 
To  gather  his  loved  ones  home." 


